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OUR FAITH
OUR FAITH
BY
EMIL BRUNNER
\\
Professor of Theology, University of Zurich
TRANSLATED BY JOHN W. RILLING
CHARLES SCRIBNER'S SONS NEW YORK
1936
COPYRIGHT, 1936, BY
CHARLES SCRIBNER'S SONS
Printed in the United States of America
All rights reserved. No fart of this look
may be reproduced in any form without
the permission of Charles Scribner's Sons
This book, now for the first time trans-
lated into English, was published by
Gotthelf-Verlag, Bern, under the title
Unser Glaube.
LIBRARIES
O- ~ , v .
To MY SONS
FOREWORD
"Man shall not live by bread alone, but by every Worcl
that proceedeth out of the mouth of God." That is no
simile, but a literal law of life. There is a pernicious
anaemia of the soul) a starvation of the soul as well as
of the body. Humanity in our time suffers from chronic
under-nourishment of its soul. It is not sufficient help
merely to print and sell copies of the Bible; not suffi-
cient help, even, if men read it. The Bible can nourish
us only if it is understood and personally appropriated
as God's own Word. But for many whatever the cause
may bethe Bible is indigestible; it does not speak to
their need. Such people seek, therefore, an interpreter
to translate the great, difficult, strange words of the
Bible into the familiar language of daily life. The per-
formance of this task, in my opinion, is the true service
of theology, to think through the message of God's
work in Jesus Christ think it through so long, and so
thoroughly that it can be spoken simply and intelligibly
to every man in the language of his time.
In a time like ours when all outward securities are
shaken as perhaps never before, many are beginning to
listen to Truth which is not from man. A new hunger
vu
FOREWORD'
for the Word of God is passing through! the world
the English-speaking world no less than Europe and
the East. The Word of God is the one thing which is
able to unite East and West, the whole dismembered
mankind, and to reshape it into one big family of na-
tions. It is a special satisfaction to me that this little
book after having been translated into several conti-
nental languages,* can now appear simultaneously in
both English and Japanese. May it help in bringing
to our consciousness that we are all called to one aim
as we are all created by one Creator after His image.
EMIL BRUNNER
Zurich, August, 1936.
*0uf Faith has appeared in French, Dutch, Danish, and Hungarian
translations; a Czech edition is in preparation (Translator).
vm
CONTENTS
FOREWORD
I. IS THERE A GOD? I
1. IS THE BIBLE THE WORD OF GOD? 6
3. THE MYSTERY OF GOD II
4. CREATION AND THE CREATOR 1 6
5 . GOD'S PLAN FOR THE WORLD 1O
6. GOD AND THE DEMONIC ELEMENT IN
THE WORLD 15
J. ETERNAL ELECTION 2.9
8. THE MYSTERY OF MAN 34
9. ON THE GOODNESS OF MAN 39
10. THE LAW 44
11. THE TEN COMMANDMENTS AND THE
DOUBLE COMMANDMENT 49
II. THE ORDINANCES OF GOD 54
13. THE PROMISE 59
14. JESUS THE CHRIST 63
15. THE SON OF MAN 6j
1 6. THE SON OF GOD JO
17. THE KING 75
18. THE MEDIATOR 80
ix
CONTENTS
19. THE HOLY GHOST 85
10. FAITH OR DESPAIR 89
11. BY FAITH ALONE 94
11. CONVERSION 99
13. REGENERATION IO3
14. ON CHRISTIAN FREEDOM Io6
15. PRAYER IIO
16. THE MEANING OF PRAYER 115
17. FELLOWSHIP Il8
18. THE CHURCH 111
19. THE SACRAMENTS 117
30. BAPTISM 131
31. THE LORD'S SUPPER 134
31. THE FUTURE 138
33. AFTERWARD? 141
34. THE LAST JUDGMENT 146
35. ON LIFE ETERNAL 150
X
OUR FAITH
OUR FAITH
1. IS THERE A GOD?
The only answer to such a question is that of the
Greek philosopher, who, when asked about God by an
idler, kept a persistent silence. To the merely inquisi-
tive question, "Is there a God? I should be interested to
know whether or not there is one," silence is the sole
possible answer. Or perhaps one should reply to such
a questioner: No, "there is" no God! "There is" a
Himalaya range, "there is" a planet Uranus, "there is"
an element radium: in short there are a multitude of
things about which the encyclopaedia gives information.
But "there is" no God. That means, for the inquisitive
there is no God. God is neither an object of scientific
investigation nor something that we can insert in the
treasure of our knowledge, as one mounts a rare stamp
in a special place in an album there it is, finest and
costliest of all.
God is not something in the world, the eternal being,
the divine inhabitant of the world. God is not in the
world at all, the world is rather in God. God is not
OUR FAITH
within your knowledge, your knowledge is in God. If
your question were answered, "Yes, there is a God,"
you would depart with one more illusion, for you
would then suppose that God is in a class with other
objects.
That, precisely, is what God is not if He is really
God. God is never in a class, never something among
other things. He can never be named along with other
things. Planets, mountains, elements are objects of
knowledge. God is not an object of knowledge. It is
only because of God that anything is to be known at all.
Without God there would be absolutely nothing at all,
without God a man could know nothing. Knowledge is
possible only because God is. The question about God
is a possibility only because God already stands behind
the question. If you really enquire about God, not with
mere curiosity, not, as it were, like a spiritual stamp-
collector, but as an anxious seeker, distressed in heart,
anguished by the possibility that God might not exist
and hence all life be vanity and one great madness if
you ask in such a mood as the man who asks the doctor,
"Tell me, will my wife live or will she die?" if you
ask thus about God, then you know already that God
exists; the anguished question bears witness that you
IS THERE A GOD?
know. Without knowing God you could not so ask
about Him. You want God because without Him life
is nonsense. Your own heart distinguishes between
sense and nonsense; it knows that sense is right. Your
heart knows something of God already; and it is that
very knowledge which gives your question existence
and power. You wish that there might be a God, for
otherwise everything is ultimately the same evil is not
evil, good is not good. You know already that there is
a God, for you know that good cannot possibly be the
same as evil. The observation of the evil in the world,
and anxious questionings about it cause you to doubt
God's existence; but the very fact that one sees and
questions is belief in God. Because your heart knows
God it protests against wrong. In the act of asking
about God, God is already standing behind you and
makes your question possible.
Not only the heart within, but the world without also
testifies of God. I have never known chance to create
order, so that the meaningful and beautiful arise out of
mere chance. To believe that the world is a creation of
God is not credulity. Credulous, rather, is the belief
that the human eye, or the structure of an insect, or the
glory of a spring meadow is a product of chance. The
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OUR FAITH
rock cairn which the wanderer sees on a mountain peak
not chance, but a hand has laid these rocks one upon
the other. Yet a million times more beautiful than such
a stone heap is the retina of the eye. It is truly no evi-
dence o intelligence to miss anything so obvious.
It is really a sign o mental disorder when a man
asks, "Is there a God?" One might almost say that this
is the question of an insane man, a man who can no
longer see things simply, clearly and calmly as they are.
Something of this madness however, pervades the
whole world, and we all feel its consequences; one
might indeed call it the distinctive madness that afflicts
our modern life. Men have always asked as far as
history gives us information "In what way shall we
think of God?" but never before, "Is there a God?"
Technical and scientific success has gone to our heads
and confused our senses. We discard as mere chance
all that we cannot bring under the mastery of our rea-
son. We suppose that we alone create order and art
in the world missing the obvious suspicion that to
make something ingenious we must first have an in-
geniously created brain and ingeniously created hands.
What we do create is but the creation of brain and
hands which we very certainly did not create!
4
IS THERE A GOD?
To ask the question, then, "Is there a God" is to fail
to be morally serious. For when one is morally serious
he knows that good is not evil, that right and wrong are
two different things, that one should seek the right and
eschew the wrong. There is a divine order to which one
must bow whether one likes to do so or not. Moral
seriousness is respect to the voice of conscience. If there
is no God, conscience is but a complex of residual habits
and means nothing. If there is no God then it is absurd
to trouble oneself about right or wrong. It all comes
to the same ultimate chaos. Scoundrel and saint are
only phantoms of the imagination. The man who
can stop here must probably be left to go his own
way.
Still if God really does exist, why then must we al-
ways be asking about Him? Our heart cannot escape
from God; it knows about God! But our heart does not
know Him truly. Our conscience tells us that God is,
but does not know who He is. Our reason testifies of
God and yet does not know who He is. The world with
a million ringers points toward God, but it cannot re-
veal Him to us.
Who is God? What does He want of us? What pur-
pose does He have for the world? To these questions
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OUR FAITH
we know no answer and so long as these questions are
unanswered we do not know God. There is another,
and only one other, possibility: if God chose to reveal
Himself to us we could know Him truly. That God
exists is testified by reason, conscience, and nature with
its wonders. But who God is God Himself must tell
us in His Revelation.
2. IS THE BIBLE THE WORD OF GOD?
No one will dispute the assertion that the Bible is a
unique Book. It is noteworthy, if for no other reason,
in that so many people possess this Book and so few
people read it. Why does every one have a Bible? Why
is this Book translated into so many hundreds of lan-
guages? Why is this venerable Book reprinted again
and again in millions of copies annually? Two hundred
years ago, scoffing Voltaire, probably the most famous
man of his time prophesied that all would soon be over
with the Bible. The house in which this boast was made
is today one of the offices of a great Bible society. Vol-
taire's name is almost forgotten; the Bible has had, in
the meantime, an incredible career of triumph through-
out the world. What is it about the Bible? Whence
these facts?
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IS THE BIBLE THE WORD OF GOD?
The immediate answer is quite plain: because the
Christian Church believes the Bible to be the Word of
God, just as the Mohammedan is persuaded that the
Koran, and the Hindu that the Bhagavadgita is the
Word of God; and because Christians are the most pro-
ficient propagandists, the Bible is the most widely dis-
seminated Book. Quite right. But this is to overlook
one thing: the Bible not only comes from the Chris-
tians; Christians come from the Bible. One might make
the statement: there are Bibles because there are Chris-
tians. Primarily the reverse is true: there are Christians
because of the Bible. The Bible is the soil from which
all Christian faith grows. For if there were no Bible we
should know nothing of Jesus Christ, after whom we
are called Christians. Christian faith is faith in Christ,
and Christ meets us and speaks to us in the Bible.
Christian faith is Bible faith. What is meant by that
statement?
Who is God? What is His purpose for us? What are
His plans for the world, for humanity, for you? You
cannot know that of yourself; nor can any one tell you
that. For what you yourself cannot apprehend of God
no one else can know either. After all, he is only an-
other man and no man can answer these questions of his
OUR FAITH
own accord. God alone can do it. But does He? Does
He tell us? Does He reveal the secret of His world
plan? Does He make known His purposes for you and
me and for all mankind? Christianity answers these
questions with an emphatic Yes, God has made known
the secret of His will through the Prophets and Apos-
tles in the Holy Scriptures. He permitted them to say
who He is. And what they all say in different words is
fundamentally the same thing, just as seven sons of a
good mother speaks each in his own way of her. Each
one says the same thing; and yet each says something
different. So, too, the prophets all speak of the one God,
not only as eternally enthroned above all temporal
change, the invisible spirit above all earthly affairs, but
as the One who has purposes for man, who does not
leave man to his own devices like some great nobleman
who says: I can get along without them; I can wait until
they come to me. Not so God. He who alone is the
great Lord, does not act as does the nobleman who
proudly holds that the poor serf must come to him.
God has mercy on men; He even comes to those who do
not come to Him; He troubles himself about them, fol-
lows after them like a good shepherd after his erring
sheep. For He wants to gather them, to bring them
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IS THE BIBLE THE WORD OP GOD?
home; He does not want them to remain lost; He wants
them with Himself.
That is God's purpose. He therefore calls His peo-
ple, now coaxing, now threatening, now from the
heights, now from the depths. But He not only calls;
He himself comes to them. In their error, the Good
Shepherd seeks His lost sheep, gives even His life for
them. It is of this Good Shepherd God that the Bible
speaks. The voices of the Prophets are the single voice
of God, calling. Jesus Christ is God Himself coming.
In him, "the Word became flesh." That means, in
him is present that which these Prophets and Apostles
were not, but of which they could only speak. They can
only speak of the Good Shepherd. Jesus himself is the
Good Shepherd. The Prophets and Apostles can only
point like doorkeepers to the coming one and say: see
him yonder, there is he whom we await. They can
open the door: now he stands there, himself! He is
the Word of God. In him, his life and death, God
proclaims His purpose, His plan, His feelings. "I have
revealed to them thy name." He is the Word of God
in the Bible. Is the whole Bible God's Word then?
Yes, insofar as it speaks of that which is "here" in
Christ.
OUR FAITH
Is everything true that is to be found in trie Bible?
Let me draw a somewhat modern analogy by way of
answering this question. Every one has seen the trade
slogan "His Master's Voice," If you buy a phonograph
record you are told that you will hear the Master
Caruso. Is that true? Of course! But really his voice?
Certainly! And yet there are some noises made by the
machine which are not the Master's voice, but the
scratching of the steel needle upon the hard disk.
But do not become impatient with the hard disk! For
*
only by means of the record can you hear "the master's
voice." So, too, is it with the Bible. It makes the real
Master's voice audible, really his voice, his words,
what he wants to say. But there are incidental noises
accompanying, just because God speaks His Word
through the voice of man. Paul, Peter, Isaiah, and
Moses are such men. But through them God speaks
His Word. God has also come into the world as man,
really God, but really man too. Therefore the Bible is
all His voice, notwithstanding all the disturbing things,
which, being human are unavoidable. Only a fool
listens to the incidental noises when he might listen to
the sound of his Master's voice! The importance of the
Bible is that God speaks to us through it.
10
THE MYSTERY OF GOD
How then, are we to regard those other books which
claim to be God's word also? There are two things to
be said: first, are you a Mohammedan or a Hindu? If
not, then these books do not apply to you. Second, if
you still want to know how we are to regard those other
books, I can tell you only one thing: a different voice is
to be heard in them than that which we hear in the
Bible. It is not the same God, not the Good Shepherd
who comes to His sheep. It is the voice of a stranger.
It may be that somehow it is God's voice, too. But if
so, a scarcely recognizable voice, just as a poor photo-
graph may resemble you, but not at all look as you are.
Now are there any other questions? It is my opinion
that if this is the way the matter stands, there is only
one conclusion to be drawn: Go now, and begin at last
to listen attentively to the Master's voice.
3. THE MYSTERY OF GOD
Any one who speaks of God as though He were a
cousin, about whom, naturally, one knows everything,
really knows nothing at all of God. The first and most
important fact that we can know about God is ever this:
we know nothing of Him, except what He Himself has
revealed to us. God's revelation of Himself always
ii
'OUR FAITH
occurs in such a way as to manifest more deeply His
inaccessibility to our thought and imagination. All that
we can know is the world. God is not the world.
Therefore He is also exalted above all our knowledge.
He is Mystery. Not simply a riddle, for riddles can
eventually be solved, some sooner, some later. That
God is mystery means that we cannot solve the enigma.
"Can'st thou by searching find out God?" To man's
proud "not yet" the Bible replies "not ever." Such
majesty is like a profound abyss, whoever looks into it
becomes dizzy. "From everlasting to everlasting" who
can understand that? He who was in the beginning
when there was as yet nothing, and through whose will
all things that are have arisen who can ever conceive
of such a thing? To think of the mystery of God makes
us feel vain and petty, we remember that we are dust.
There is, however, another thought that abases us even
more; that God is the Holy One. Probably every one re-
members from childhood what impression it made upon
him when he was told, "God's eye sees you continually.
He even sees into your heart, and there is nothing in
you that God does not know." For we knew quite well
even then that this seeing is also judging. God is not
simply a spectator, God is the Lord. That means God
TO
X^w
THE MYSTERY OF GOD
wants something. He wants what he wants without
condition. There are men of great will power about
whom one perceives that they know what they want. Mys-
terious influence, something of almost crushing power
radiates from such men. But what is human will power!
No man wants anything absolutely, thereunto even the
strongest will is much too weak. Even an iron will can
be bent, deflected, paralyzed. For every man there are
conditions under which he simply will not go on, but
God's will is absolute. He wants to be absolutely Lord .
of all. If He did not want that, He would not be God.
But that He does will, that He wants unconditional obe-
dience to Himself, this thought really humbles us utterly.
"The holy God" destroys us even more than "the al-
mighty God." When the Prophet Isaiah heard the song
of the cherubim, "Holy, Holy, Holy is the Lord," he
answered, "Woe is me for I am undone." The holi-
ness of God is like a powerful electric current, who-
ever touches it dies.
What if we refuse to do what God wants, what He
absolutely desires? When we will not obey Him, what?
Imagine an automobile driven by a madman. He will
not permit a wall to block his way. "I won't stand for
that," he says, and opens the throttle wide and rushes
13
OUR FAITH
against the wall. That is a simile for the man who is
disobedient to God. He must simply dash himself to
pieces aganst God's holiness. God's holiness is abso-
lute. The disobedience of man shatters upon God, God
resists the proud is more trustworthy even than the
natural law of gravity. It is just this unconditional
trustworthiness of God which is the salvation of the
world. For without it everything would fall into dis-
order. God's righteousness stands like the mountains.
He who withstands God must shatter himself upon
God. This is the meaning of God's wrath. Because
God's will is absolute obedience He therefore hates
disobedience absolutely. He who persists in disobedi-
ence falls under the fearful wrath of God. That is the
holy God.
But the mystery of God is even greater. THe will of
this holy God what He absolutely desires, is love. His
feeling toward us is infinite love. He wants to give
Himself to us, to draw and bind us to Him. Fellowship
is the one thing He wants absolutely. God created the
world in order to share Himself, He created us for fel-
lowship, and that He might have fellowship with us.
For that reason, too, He did not permit the world and
the humanity which did not want Him to follow its
14
THE MYSTERY OP GOD
own devices, but hastened after it as a mother follows
her faithless child into all the byways of the city until
she finds it. Though every one showers discouraging
advice "be ashamed for running after the ugly thing,
he never really deserved it," the mother can say only,
"I am still his mother." So, too, is God. It is this which
He has shown Himself to be in Jesus Christ. It is not
too much for Him to descend into the lowest depths of
human filth, to be bespattered and befouled as He pur-
sues His child that it may not be lost. "For the Son of
Man is come to seek and to save that which is lost."
That is the God of mercy.
We must keep this endless and merciful pursuit in
focus with what we said of the majesty and die holiness
of God in order to understand the greatness of His love.
There is nothing remarkable in a beggar lending a hand
to a beggar. But whoever heard of a king dismounting
from his horse to take a beggar's hand? That the
heavenly King, whose majesty is inconceivable, comes
down to seek His unfaithful child in all his squalor, is
the love of God as the gospel and only the gospel
knows. And we, the beggars, should know what sort
of King it is who has come down to us. We should be
terrified by the Holiness of God and our sin, that God
OUR FAITH
may then make our heart obedient through His love.
God desires one thing absolutely: that we should know
the greatness and seriousness of his will-to-love, and
permit ourselves to be led by it. Our heart is like a
fortress which God wants to capture. He wants to cap-
ture it with His love. If, overcome by His love we open
the gate, it is well with our souls. If, however, we ob-
stinately close our hearts to His love. His absolute will
then woe to us! If we refuse to surrender to the love
of God, we must feel the absoluteness of His will as
wrath.
4. CREATION AND THE CREATOR
The first word of the Bible is the word about the
Creator and creation. But that is not simply the first
word with which one begins in order to pass on to
greater, more important matters. It is the primeval
word, the fundamental word supporting everything
else. Take it away and everything collapses. Indeed if
one rightly understands that which the Bible means by
the Creator, he has rightly understood the whole Bible.
Everything else is involved in this one word. But if!
Do men know the Creator? Do they know what it
means to say, God thou art my Creator?
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CREATION AND THE CREATOR
It is not because of God that we do not know Him
thus. For just as in a royal palace everything is royally
administered, or as in a great artist's house the whole
house testifies of the artist, even if he is not seen, so, too,
the world is die house of the Great King and the Great
Artist. He does not permit himself to be seen; for man
cannot see God, only the world. But this world is His
creation, and whether conscious of it or not, it speaks of
Him who made it. Yet in spite of this testimony man
does not know Him, or at least not rightly.
Every man has two hands each of which is a greater
work of art than anything else that human ingenuity
has created; but men are so obsessed with their own
doings that they acclaim every human creation and
make a great display over it, yet fail to discern God's
miraculous deeds. Every one has two eyes. Have you
ever thought of how astounding a miracle is a seeing
eye, the window of the soul? Yes, even more than a
window; one might even call the eye the soul itself
gazing and visible. Who has so made it that the hun-
dred millions of rod and cone cells which together make
sight possible, are so co-ordinated that they can give
sight? Chance? What harebrained superstition! Truly,
you do not behold man alone through the eye, but the
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OUR FAITH
Creator as well. Yet we fools do not perceive Him.
We behave ourselves in this God-created world (if one
may use the clumsy simile) like dogs in a great art gal-
lery. We see the pictures and yet fail to see them, for
if we saw them rightly we would see the Creator too.
Our madness, haughtiness, irreverence in short, our
sin, is the reason for our failure to see the Creator in
His creation.
And yet He speaks so loudly that we cannot fail to
hear His voice. For this reason the peoples of all ages,
even when they have not known the Creator, have had
some presentiments of Him. There is no religion in
which there is not some sort of surmise of the Creator.
But men have never known Him rightly. The book of
Nature does not suffice to reveal the Creator aright to
such unintelligent and obdurate pupils as ourselves.
The Creator has therefore given us another, even
more clearly written book in which to know Him the
Bible. In it He has also drawn His own portrait so that
we must all perceive that He is truly the Creator. The
name of this picture is Jesus Christ. In him we know
the Creator for the first as He really is. For in him we
know God's purpose for His creation.
God first revealed Himself to the children of Israel as
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CREATION AND THE CREATOR
the Creator. At that time the world was replete with
religions, but they did not honor the one Lord of all the
world. The gods of the heathen are partly construc-
tions of human fantasy, partly surmise of the true
God, a wild combination of both. The great thinkers
like Plato and Aristotle spoke indeed of a divinity that
pervaded all things. But they did not know the living
God. It pleased God to reveal Himself to the little peo-
ple of Israel as the Lord God. That means the God
whom we may not use as one uses a porter as the
heathen use their gods. And as the God whom one
cannot conceive as the philosophers think of Him, an
"idea of God." But to Israel He was revealed as one
who encounters man and claims Him as Lord. "I am
the Lord thy God." "I will be your God and ye shall be
my people." The Lord is He, to whom one belongs
wholly, body and soul. The Lord is He who has an
absolute claim to us, because we, and all that in us -is,
come from Him. The Lord God is also the Creator
God, and only when we know Him as the Lord God do
we know Him rightly as the Creator. The heathen, even
their greatest thinkers, do not rightly know the differ-
ence between God and world, between God and man,
between God and nature. These are all confused with
19
OUR FAITH
one another. God first revealed Himself to Israel as the
One who is over all the world, as its Lord } o whom,
through whom and to whom it is created. That a divine
being created the world is not faith in the Creator, but
Ja theory of the origin of the world, which signifies
'nothing. That God is the Creator means: thy Creator Is
the Lord of the world, thy Lord, you belong to Him
totally. Without Him you are nothing, and in His hand
is your life. He wants you for Himself: I am the Lord
thy God, thou shalt have no other Gods (idols) before
Me. That is as much to say: thou shalt love the Lord thy
God with all thy heart and with all thy soul and with all
thy strength. That is no lovely, interesting theory about
the origin of the world; if you believe this, you are a
"slave of God," your life then has another meaning, then
you are really another man. Rather, you are now for the
first time a man. To believe in God the Creator means to
obey God the Lord.
5. GOD'S PLAN FOR THE WORLD
Looking down at night from the mountain top upon
Zurich, the traveller sees a broad luminous strip in the
midst of the confusing welter of the twinkling lights of
the city. It is lovely and attractive although one does
20
GOD'S PLAN FOR THE WORLD
not understand the significance of this aggregation of
lights. It is the park square in front of the railway
station; each one of the hundreds of lights is in its
place, but the wayfarer on the heights above knows
nothing of this perfect order. Only the chief electrician
knows why this arrangement has been made and not
some other. He has the blue-print and can grasp the
whole plan at a glance; it is his insight, his will that
orders and guides the whole.
Just so, too, we may think of what takes place in the
whole world. We poor insignificant humans are set
down in the midst of the whole wild world and cannot
survey it all. Here and there it may be, we can catch a
glimpse of the wonderful order in nature, the regularity
of the stars, scattered over the wide spaces of the uni-
verse yet obedient to one law; the order to be found
even in the microscopic world, as also within visible
things concerning which science has given such amazing
information in recent years; the order in the construc-
tion of a flower or of an animal, from the flea to the
whale, a noteworthy obedience to law even in the life
of man. When, however, we ask, what does all this
mean, what is its purpose, we know nothing definite.
We can advance clever theories and make guesses,
21
OUR FAITH
and men have been doing so for ages and have ex-
pressed most curious opinions about the purpose of the
happenings in the world. Each one has made his guess
from the center of his tiny circle of experience. But who
would want to build upon such a foundation? Who
would dare say; yes, it is thus and so? Every one real-
izes that these are only humble opinions concerning
something too sublime for our conception. We know
neither where we nor the world are heading. In spite
of all experiment and experience it remains for us a
profound, impenetrable mystery. And that weighs
heavily upon us. It is as though we were feeling our
way in the dark. Whither? Why? What is the mean-
ing of everything? What is the goal? Because we do
not know that, we are apprehensive, despondent,
troubled, like a man condemned to hard labor without
knowing the reason why. Because we have no insight
into the plan of the world we are dull and apathetic.
There is One who knows the destiny of the world,
He, who first made the sketch, He who created and
rules the world according to this plan. What is con-
fusion for us is order for Him, what we call chance is
designed by Him, thought out from eternity and exe-
cuted with omnipotence. It is indeed much to know
22
GOD'S PLAN FOR THE WORLD
"He thrones in might and doeth all things well."
Chance? With this sorry word we merely admit that we
do not know why things happen as they do. But God
knows; God wills it. There is no chance, no more than
any light in the station below just happens to be where
it is. The chief Designer knows why, while we say,
"chance," "fate." It is important to know that.
Indeed, in His great goodness, God has done even
more. He did not want to leave us in the dark, for it is
not His will that we should go plodding through life
fearful, troubled, and apathetic, but that we, mere men
though we are, should know something of His great
world plans. He has, therefore, revealed to us the coun-
sels of His will in His Word. He has not done it all at
once men would not have understood it at all. But,
long ago, like a wise teacher He laid his plans. To
Abraham, Moses, and the prophets He revealed more
and more of His plans, making them ever clearer, until
at last, "when the time was accomplished" He revealed
His heart and let men behold what He had in mind, His
goal. Then He brought forth His plan out of the dark-
ness of mystery and revealed it to all the world: Jesus
Christ, the Word of God in person, God's revelation of
the meaning of universal history so that we need no
OUR FAITH
longer walk in darkness but in the light, How different
God's plans are than the ruminations of man upon the
riddle of the world! We spell out this great Word of
God Jesus Christ reconciliation, salvation, forgive-
ness of sins, promise of eternal life, fulfilment of all
things in God's own life. That is God's plan for the
world.
Perhaps some one expresses himself, "It's all right
with me if it comes out that way." Unfortunately that
is not the way things happen in God's household. To
be sure, it is only by the grace of God, through His free
gift that we can have a part in His kingdom. But the
man who says, "It's all right with me," has no part in
it. God's help is something that comes by grace, not
something that comes "of itself" like the change in
voice which comes naturally at the age of puberty. God
refuses to deal with us on these terms, for He wants our
heart. He does not hurl his grace at us, like a brick-
layer throwing mortar at a wall. God calls us to salva-
tion. He invites us into His kingdom, he wants us to
hear His summons, believe and obey Him. For it is
only through such obedience that one understands any-
thing at all of God's world plan; only he who hears the
call receives light, he alone "walks no more in dark-
-24-
GOD AND THE DEMONIC ELEMENT
ness" but in the light of God. He alone knows, through
God, the destiny of all things, or rather where God will
bring all things. To hear this call, and in this call to
hear where God will lead us, to have insight into God's
plan for the world that is faith.
6. GOD AND THE DEMONIC ELEMENT IN THE WORLD
"And were the world with devils filled, all waiting to
devour us. ... " Who can deny that this is a bedevilled
world the world in which we live? One glance at the
newspaper suffices to establish this fact. Accidents,
crimes, catastrophes, famines, epidemics, revolution,
war and preparations for war. "And you dare to claim
that this world is God's creation? ruled by a God who is
love? Are you deranged?" What reply shall we make?
I would propose that we answer frankly, yes, we are
deranged. That is one thing the Bible tells us about
ourselves, and hence, too, about our world. Can you
imagine God's creation of the world as a sort of book
set in type by the printer; everything is in the right place
and makes good sense when one reads it; and then
, while the typesetter is gone, a scoundrel confuses the
type. Everything is "de-ranged," whole sentences are
inverted, others are utterly meaningless. Will you
-25-
OUR FAITH
accuse the typesetter of setting up a madman's
book?
It is so with our world. God's "composition" has
become deranged through evil, sin. As it is written in
the parable, an enemy came and sowed tares among the
wheat. There is something opposed to God and to the
creation in this world. The Bible speaks of a power
inimical to God, a leader of all diabolical powers. But
it speaks still more of the ungodly power which we all
know only too well out of our own experience, concern-
ing which we know quite well that it is opposed to God.
' This opposition is sin, which means rebellion against
God's self-will, our own stubborn resistance to God's
\ "composition." As surely as God is love, is my own
lovelessness ungodly, diabolical, resistance against
God's action. Whenever an unkmdness is done, God's
will is not done. Rather that occurs which God does
not will.
So then God does not really rule in this world? When
a father merely observes, for a while, the petulant,
headstrong actions of his little son so that the lad may
experience for himself where his own will leads does
that mean that the father is a weak parent, who cannot
control his son? He will, no doubt, take things in hand
-26-
GOD AND THE DEMONIC ELEMENT
at the proper moment, but he prefers not to lecture his
son, but rather to educate him through experience to
make his own decisions. There is no doubt that God
could, if He so desired, create order in this topsy-turvy
world all at once; He could, no doubt, make us obe-
dient with a wave of His hand. But He doesn't want to
force us; it is His-' desire that we should turn to Him of
our own free will. Hence He gives us, situated as we
are in this deranged world, His Word, namely, the Law
and the Promises, that we perceiving the insane folly
of evil and the fixed nature of His love, may return
to Him in freedom and gladness. For this reason He
has given Himself in Christ Jesus to this deranged
world, permitting the world to rage against Him the
madness of men, the crucifixion of His son, He has
made the revelation of His ineffable love. It is there
He shows us how He is master of this perverse world
so much master, that He can even employ its madness
to reveal His love. God there produced His master-
piece, if we may express it so humanly, by showing that
He is Lord even of the greatest darkness in this world,
that men even in rebellion against Him still remain
tools in His hand to be used as He wills.
If we were compelled to discover God simply by
-27-
OUR FAITH
means of the world as it now is, the thought would
probably occur to us that there are two kinds of Gods,
good and evil, redemptive and destructive. But in the
cross of Jesus Christ we perceive that destruction is not
God's will, and that in spite of it God keeps His mas-
terly grip upon the world, and accomplishes His coun-
sels of love. He gives us time to decide for ourselves,
to turn to Him. And He gives us signs enough of His
steadfast creative loyalty in the midst of this deranged,
bedevilled world, that we may be able to find our way.
"Yes, but how are we to explain all the evil, the wrong
and the suffering from the love of God?" Dear friend,
who has given you the task of explaining all this? A
man who proposes to "explain" God's government of
the world is even more ludicrous than the raw recruit
who wants to explain the general's plan or a shophand
who criticises the organization and management of a
mammoth industrial enterprise. Man, v/hat do you
understand of the government of the world! "Thou art
not the regent, creation well to guide" the hymn rightly
phrases it. It is enough for us to know that God Who
rules in a manner inconceivable to us in this deranged
world yet rules by means of the Cross of His son. Let
us give heed to the signals where God gives them, that
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ETERNAL ELECTION
we may understand His will. God transmits His will
to us in the darkness of this world. It is to be found in
the commandments and the gospel of forgiveness and
salvation. To that we must cleave, foregoing the desire
to decipher out of the darkness His will for ourselves.1
The solution of the world riddle will not come until the I
day of salvation.
7. ETERNAL ELECTION
Our life is "superficial" without depth or meaning
so long as it does not have its roots in eternity. Either it
has eternal significance or it has no significance at all.
Temporal sense is nonsense. The Bible permits us to
see this eternal depth: "thine eyes did see my substance
yet being imperfect, and in thy book all my members
were written, which in continuance were fashioned,
when as yet there was none of them." We do not just
happen to exist. Although we were begotten and born
of our parents, we come from eternity, from the eternal
thought and will of God. Before anything comes into
existence it has been thought and willed by God, as the
work of art is in the mind of the master before it is put
on canvas or paper, .or in stone. Deep, deep are the
roots of our life. Far beyond all temporal visibility
-29-
OUR FAITH
it roots in the divine invisibility, in the eternal "coun-
sels."
It was something profound when this God-rooted
quality of life was revealed to the author of the 139th
Psalm. But we feel even the Psalmist had intimations
given of a destiny as deep as his revealed origin. That
God's eye saw us in eternity, signifies not only an
eternal origin; it signifies an eternal destiny.
When God "beholds" a man, it is written, He looks
upon him graciously. His face is against the man with
whom He is angry. When a man is permitted to per-
ceive that God sees him from eternity, when the eter-
nally beholding eyes of God rest upon him and his view
meets God's eternal vision, the greatest thing that can
happen on earth transpires. A man then knows that
God loves him from eternity and for eternity. God has-
/chosen me from eternity to eternity. That is the faith,
I the full, whole evangelical faithelection from eter-!
nity. Such a man knows that he is saved without his
effort, out of this evil world and age, out of the de-
pravity of sin and death. It is God's grace alone. His
mercy, His boundless love, His election alone is the
basis of my salvation. That is a Christian's greatest joy.
When the disciples returned to Jesus from their first
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ETERNAL ELECTION
independent missionary journey and enthusiastically re-
ported how much they had been able to do by God's
power, the Lord replied: Rejoice not that the spirits are
subject to you, rejoice rather that your names are written
in heaven! When a man knows that his name is written
in the Book of Life, in the Book of Election, he knows -
whence comes the peace that passes all understanding.
He has then climbed the highest mountain of faith, and
there remains then in this life nothing higher than the
preservation and the operation of this greatest, most
glorious discernment.
This discernment, however, is not given to any one
for the purpose of constructing theories or speculations
on how it now stands with others. You are elected, and
with you every one is elected who believes; every one is
elected who has truthfully spoken the "y es " of decision
for Christ. The elect m themselves are only "them that j
believe." And believers are those who in their hearts
"have become obedient to the Word of God." Election
dawns upon no one except in the full, independent, ^
obedient and trustworthy decision of faith. It is to
those, who have served the Lord by serving the least of -
this world, that the Lord speaks in the last Judgment
"come ye blessed of my Father, inherit the Kingdom
OUR TA1TH
prepared for you from the foundation of the world"
(Matt. 25:34). Election and obedience, election and
^personal decision of faith belong inseparably together
in the Bible. One cannot play election oif against deci-
sion, nor personal decision against election, tempting
though that be to reason. Reason must bow here, yet
dare not abdicate. How the two can be reconciled, the
free eternal election of God and the responsible deci-
sion of man is a problem we cannot understand. But
every believer knows they are compatible. "He came to
his own and his own received him not; but as many
as received him, to them gave he power to become the
sons of God, even to them that believe on his name."
Without faith Christ means nothing to us; without
Christ there is no faith. Which is more important
light or vision? Stupid question! Vision and light be-
long together. Therefore, believe, and you will perceive
that you are elected.
This is the message of the Scripture. But of double
predestination that God has chosen one from eternity
for eternal life and has rejected the other from eternity
to eternal damnation, there is no word to be found in
the Holy Scripture. One can scarcely avoid drawing this
conclusion from the teachings of the Scripture. Logic
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ETERNAL ELECTION
always misleads in that direction. But the Scripture
itself does not do it, nor should we. We should leave
the Scripture as it is, unsystematic, in all its parts; other-
wise we pervert its message. The Scripture teaches a
divine predestination of election; it also teaches the
judgment of the unbelieving. It teaches, too, that noth-
ing happens without God's will, but it never teaches
let me repeat it even in one single word a divine /
predesdnadwi_oj_rejection. This fearful teaching is
opposed to the Scripture, while the doctrine of eternal
election is not only according to the Scripture, but truly
the center of the Holy Scripture, the heart of the Gos-
pel; reason cannot fathom this. That is always reason's
fate with the Word of God. The dogma of Double
Predestination is a product of human logic which can-
not withstand the a-logical teaching of the Scripture.
Let us rejoice in our eternal election, let us be wary
of defection! Let us say with Paul: "We who are
saved," and let us be warned of him: "He that standeth
let him take heed lest he fall," for he cannot then
escape the Judgment. The life of the Christian, like a;
door hung upon two hinges, must swing upon this!
promise and this warning. If it slips out of the one \
or the other it ceases to swing true.
OUR FAITH
8. THE MYSTERY OF MAN
What is man? No other question is so important as
this one. As war or peace may depend upon the stroke
of a pen in the hands of a single government official, so
your life depends upon the answer to this question. The
man who believes in his heart that man is an animal, will
live like an animal. In a certain sense and within certain
limits the statement is true, you are what you believe
yourself to be. What is man? One can give various
answers to this question which are not untrue. One
can, for example, say that man is a chemical mixture of
lime, phosphorus, and nitrogen. The Bible says it more
simply man is dust. That is true, but there are other
judgments. One can say, man is a machine, or rather a
factory with an enormous number of complicated
machines, the stomach for example, a combustion
machine. This is not untrue either, but it is not every-
thing that can be said. One can say that man is an
animal, and who would contest the many similarities
which we have in common! We shall probably have to
leave the question of our corporal relationship with the
animals to the natural scientists. They are quite pos-
sibly right.
-34-
THE MYSTERY OF MAN
Yet men have always somehow known that man is
more than animal, and it is verily a peculiar kind of
scientific method which can no longer see the differences
that separate man and beast and machine. The animal
possesses understanding, no doubt, but has no reason.
It has, no doubt, the beginning of a civilization, but no
culture. It probably has curiosity and knows many
things, but it has no science, it probably plays, but it has
no art. It knows herds, but not fellowship. It probably
fears punishment, but has no conscience. It probably
realizes the superiority of man, but it knows nothing of
the Lord of the World. Man is something other than
animal, as the animal is something other than a plant.
But what then is he man? If he is no animal, perhaps
he is a God. That sounds absurd, yet this madness is
quite prevalent among us today. Fundamentally, say
many, man and God are identical. Human reason is
the same as divine reason. The soul is identical with
God. Indeed this insane idea is very seductive when
one rightly ponders it. For is not "God in us?" That
man "fundamentally" is God, has been stated not only
by ancient heathen, but also by many modern thinkers,
even by many of our German idealistic philosophers.
In spite of all that it still is false. Man is not God
-35-
OUR FAITH
because he is God's creature. He is not divine "in his
deepest nature" because in his deepest nature he is a
sinner. How is it possible that two such mutually exclu-
sive concepts of man could be championed from ancient
until modern times man, an animal; man, a God?
The Bible gives us the answer to this question, for it
tells us what man really is.
The Bible first tells us, God created man; man, like
the worm, like the sand of the sea, like the sun and
moon, is God's creation. That means that man is what
he is because God has so made him. He has received
his life, his existence, his peculiar being from God, pre-
cisely as the thousands of animals have their character-
istics from God. Whether or not God has employed an
evolution of millions of years for the purpose of creat-
ing man is the critical concern of the natural scientist;
it is not a critical question for faith. When I say God
created man, I do not therewith deny that man origi-
nates from earthly parents. God uses human parents to
create men. Man in the first place, then, is a member of
this earthly world which comes and goes, changes and
grows. Man is dust of dust. But like the dust, glori-
ously created of God, even more marvellously than
plants and animals.
- 3 6-
THE MYSTERY OP MAN
In the second place the Bible says that God created
man m his own image. It is only of man that this state-
ment is made. That he is created in the image of God
distinguishes him from all the other creatures and
makes him somehow similar to God. For what is it that
is expressed by the word "image" but similarity of
some sort? As a further cause of this similarity the
Bible states "God breathed into him the breath of life
and he became a living soul." What distinguishes man
from the rest of creation is the share he has in God's ]
thought, that is, reason as distinguished from mere per- 1 *"
ception, which the animal also possesses. Man can
think into the eternal and infinite.
We must now make a third statement, God created
all creatures by His Word. But He created man not
only by His Word, but for and in His Word. That
means, God created man in such a way that he can re-
ceive God's Word. That is reason in its true sense.
Man really becomes man when he perceives something
of God. We are men when we perceive the divine
Word. If a man, for example, had no conscience he;
would not be man but in-human. Conscience is in some'
way the perception_pf the voice of God. Man has been
so created by God that he can become man only by
-37-
OUR FAITH
perceiving God, by receiving God's Word and like a
soldier repeating a command repeating God's Word.
God says, I am thy God. True man should say, Yea,
Thou art my God. God says, Thou art mine. True man
should say, Yea, I am Thine. When he says that in his
heart homo sapiens becomes humanus. Previously he
has been inhuman. God created us in His image, as
reflections of his image. That means we are human
in the degree we permit God to speak to us. We are
man to the extent that we let God's Word echo in our
hearts. We are not simply men as a fox is a fox. But
we are men only when God's Word finds an echo in us.
To the degree that this fails to happen we are inhu-
man. No fox behaves unnaturally because a fox comes
finished from the hand of God. It is created by the
Word, not m the Word. But man is created In the
Word, which means that man can say yes or no to that
for which God has created him, to that whidi God has
destined as the goal of His creation. Then man becomes
either human or in-human. The Jr^dornjo_say_ yes or
no to God is the mystery of man. We have this free-
dom from God because He has addressed us. Were
God to cease speaking to us, we could answer no more,
either yes or no. We would then have ceased to be
- 3 8-
ON THE GOODNESS OF MAN
men. It is in this way God desires to have an image.
Men who love Him who first loved them, who reply to
Him who first addressed them, in free acknowledge-
ment, in faith. The mystery of man is the mvstery of
faith!
9. ON THE GOODNESS OF MAN
Is man good? Whoever reads this question will
wonder how such a question is possible, for men are
different. There are good and bad, there are very bad
and less bad, very good and less good men. Experience
proves the truth of this observation again and again.
There are quite selfish men who ask for nothing but
their own profit, shysters in business, tyrants in the
house, men with an interest only in what is to their
advantage. And there are others who give themselves
freely, often making astounding sacrifices, thinking ever
and only of others, desiring nothing but to serve others
and to do good. A person who fails to see this differ-
ence is blind to reality. Between the two extremes of
good and evil there are as many variations in men as
there are between the red and the blue of a rainbow.
One can indeed say that there is no wholly bad man
each has somewhere some good in him like that
-39-
OUR FAITH
atrocious Chinese bandit leader, who relentlessly
slaughtered thousands, but nevertheless played heartily
with children as though he were himself an innocent
child. And one is also compelled to say, there is no one
wholly good there is a flaw in each person of which
one must say, there he fails. But most people are in
between, a little more inclined to good, or a little more
inclined to evil, according to their natures.
This view of the matter is quite correct, it is indeed
necessary. But the Bible speaks differently. "There is
none that doeth good, no, not one." "For all have
sinned." In that passage Paul does not imply that even
the best have somewhere some little evil flaw. On the
other hand, "all" means that fundamentally all are in
the same condition, namely bad. For "a sinner" does
not signify that there is something bad in him, as a
splendid apple may have a little bad speck that can be
removed with a twist of the paring knife, so that you
can scarcely see that anything has been cut out. No,
by a sinner the Bible means "bad at heart," infected
with evil at the core. "All are sinners" does not mean
then that even the best are not quite saints. It means
rather that the difference between so-called good and
so-called bad no longer comes into consideration.
-40-
ON THE GOODNESS OF MAN
How is this view to be reconciled with what we first
characterized as correct? That is not hard to say. We
have spoken of what holds true among men, and there
it is true so far as human affairs go. But before God
the matter is otherwise. It is not as though God did not
see the distinction between good and evil. How should
He, who sees all things, fail to see that! It is not at all
immaterial to Him whether a pupil takes pains with
his writing, or whether he scribbles. How then could
it be a matter of indifference to Him whether one
belongs to the good sort or the bad? That it is a matter
of concern to God, the Bible proclaims loudly enough.
But on that level and within that sphere where Paul
writes "all have sinned" these "good and bad" con-
siderations have really no significance. Let me clarify
this assertion by an analogy.
Two men board a train. One of them perhaps does
something sensible, the other something stupid upon
entering the coach. But as they look out, both notice
that they have taken the wrong train and are going in
the wrong direction. That one man was reasonable and
the other stupid is a difference between these two men;
it is a difference, however, which has no significance in
relation to the fact that both, whatever their individual
-41-
OUR FAITH
differences, are going in the wrong direction! This is
what the Bible means by the word sin, the total per-
verse direction o our life, the tendency away from God.
In this train all men are travelling, says the Apostle.
He himself, one of the most blameless, according to
human opinion almost a saint, says of himself quite
clearly, "O wretched man that I am, the evil which I
would not, that I do; the good that I would, I do not."
To simplify matters, let us speak of you and me,
instead of all men. So far as I am concerned I find that
what the Apostle says of himself applies absolutely to
me too. How is it with you? Would you like to con-
tradict the Apostle and say, "My dear man, I don't
understand you, you have disappointed me. I at least
am no wretched man who wants to do good and does
evil instead." Can you say that not before men, but
before God?
Sin is a depravity which has laid hold on us all. It is
a radical perversion from God, disloyalty to the Creator
who has given us so much and remains so loyal, an
insulting alienation from Him, in which all of us,
without exception, have shared. I emphasize the
"shared." For is it not true that we are all connected
with one another by hidden roots, like the runners of
-42-
ON THE GOODNESS OF MAN
a strawberry patch, all of whose plants have developed
from the one parent stock? We are not only connected
with each other in our life-root but our connection is
precisely evil. There is a kind of common "sin fluid"
that flows through the whole root system, and yet each
individual knows it to be his own guilt. Explain this
guilt as I will as inheritance, bad education, etc. it
is finally my own fault. I know that I am involved in
the evil of others, and at the same time I implicate them
in my own evil. As far back as I can remember, I recall
that I have had a bad conscience before God. And still
I know, just when I think of God it is my guilt. One
cannot explain this, evil, sin, is forever inexplicable.
What one can explain is not really evil; for what we
explain we make ourselves superior to, we become
master of.
Am I then in sin? Is this really so? How do we know
for certain? Not every one knows it. Most people
know only what we first mentioned, that there are good
and bad people, and of course they count themselves
for the most part among the good or even the better
class. But what we said about sin we do not apprehend
for ourselves. We do not perceive it until God casts
His light like a dazzling beam into our dismal gloom.
-43-
OUR FAITH
We know what sin truly is because and since Jesus
Christ died for man's sin. It is as though a great
boulder lay across the road. That isn't so big, one
thinks, and tries to push it to one side of the road, but
it won't budge, it is too heavy. Then a strong man
comes along; it is too heavy even for him. And then a
horse is brought and even the horse drags it away only
with the greatest effort. "We measure the weight of the
boulder by the effort and power required to remove it.
So, too, is it with sin. It is not until we see how much
it cost God to remove the stone between us and Him,
that we understand how great was the weight of sin's
guilt. Christ shows us how completely the whole move-
ment of life is in the wrong direction. It is primarily
he, in whom God addresses us the most earnestly, who
shows us our condition. Not until then do we lose the
courage to say that man is good. Then, and then only
are we ready to hear the message of forgiveness and
salvation.
10. THE LAW
Every Swiss knows what a law is, but no man, I fear,
has as much trouble in understanding what the Bible
calls "law" as the Swiss. In Switzerland the law is
-44-
THE LAW
something that the citizen himself has made. For "the
people is sovereign," which means, the people is its own
lawgiver. But in the Bible law means not what comes
from man but what is given to man. To understand
this, let us think first of all of the so-called laws of
nature. That a suspended object will fall to the
floor when the string is cut is a law of nature; even the
free Swiss burgher can do nothing about that. It is so
because God has made it so. The earth takes 365 days
to complete its course about the sun, this is a f act which
not even a national election can establish or abolish.
It is so because God has made it so. Or, take the laws
of thought. That 2 and 2=4 cannot be altered even by
a world school congress or the unanimous agreement of
nations. It is so because God has made it so. Every man
must submit to it. Every one knows that too even the
most inveterate Swiss Democrat. Here is compulsion,
there is no choice about it.
But are there laws of God only where there is no
choice to be made? Many think so today. Man is free,
he can do what he wants. Who will have the temerity
to interrupt him? You know the tale of "The Fisher-
man and His Wife" as told by Grimm. It is the story
of modem man. Man has discovered that he can do
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OUR FAITH
all things, he can convert a waterfall into electric power,
and make the finest pigments out of coal; he has shaken
off the Lords of the Middle Ages and become "sover-
eign." He pierces mountains, binds seas together, alters
the face of the earth; he can do all things, nothing
daunts him. He is his own Lord, whom shall he permit
to interfere? He can even be his own God.
Can he indeed? He can of course try it, according to
the story of Adam and Eve in Paradise, and the end is
ever the same. Evil comes of it. Man always over-
reaches himself. He can have a strong voice, but when
he essays to drown out the thunder, his voice cracks,
becomes ludicrous and ugly; and he may even lose it on
account of the strain. So it is, too, when man tries to
play God. Great as man is, he is not the Creator, and
that will be evident one day when he is shut up between
six boards and lowered into a hole in the earth, not so
large as the tiniest hall closet. There he lies and decays,
the would-be Lord God. Yes -then there is no choice
about that!
No, man cannot do what he wants. For he belongs to
Him who created him. As great as man is, he does not
possess this greatness in his own right. It is all bor-
rowed, bestowed greatness, it is a "gift," and a condi-
- 4 6-
THE LAW
tion is attached to the gift. The more man is given, the
more is expected of him. By whom? By the one who
has given the gift, as is to be read in the Parable of
the Talents (Matt. 25). Man is no proprietor, but a
tenant; therefore a reckoning will be demanded (cf. the
Parable of the Vineyard, Matt. 21). And the account-
ing will be demanded on the basis of what he should
have done with his gifts according to the will of God.
The will of God is the law. The law is what God
desires of us.
Every man, Jew or Christian, believer or atheist, cul-
tured or uncultured, has some knowledge of this law.
Every man has the consciousness of "responsibility";
every one observes that he cannot do what pleases him
or seems profitable, that there is a "thou shalt," and a
"thou shalt not." And even if he claims to be ignorant
of such things, his conscience gives him the lie, his con-
science that accuses him when he does what he ought
not, or does not do what he ought. There has never
been a man without a conscience. The law of God is as
though it had been engraved in the human heart.
But God found it necessary to reveal his law in an
especial way. While lightning and thunder flashed and
rolled upon the peak of Mount Sinai, Moses received
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OUR FAITH
the Law, and gave it on tables of stone to the people of
Israel. Something of the dread of the holy majesty of
God the Lawgiver trembles in the narrative of this
event (Ex. 19:20-32) , and rightly so. That is something
to strike terror into our hearts when God the Creator, the
Almighty, the Righteous, and Holy says to us, "Thus
and thus shalt thou do, and thus and thus shalt thou
not do." Not because He requires something should
we fear. For He desires nothing but what subserves
life; God's law is not arbitrary. In His law God tells
us nothing but the natural laws of true human life, you
must do so and so if you want to live a human life; as
the physician says, you must live so and so if you wish
to remain healthy. This counsel is nothing fearful, but
God says, / desire that you should so live, human not
inhuman, creatively not contrary to nature, and this "/
desire" is what terrifies us. For when God says, "I desire
it," we know what is at stake. God is in earnest, He is
not mocked; whatsoever a man sows, that shall he also
reap.
God requires an accounting, He holds us responsible.
And that is what strikes terror in us, for how can we
bribe the judge in this case? Or thinkest thou that God
will wink at evil? That is the (I must add it) cursed
THE TEN COMMANDMENTS
frivolity of our generation, that it thinks God does not
take things seriously, He will not cast off any one be-
cause of disobedience. Forgiveness has been misunder-
stood to mean indulgence. But the opposite stands in
the Holy Scriptures. God will cast off the disobedient,
for what men sow they must also reap. God is Holy,
which means, He takes the Law seriously. God's law is
as inviolable as the laws of nature. God is not an
indulgent father, who cannot punish just as little as
He is a moody or passionate father, who punishes in
a fit of anger. God is a just God who repays according
to deserts. And is not that cause for terror, dear friend
that God holds you strictly accountable according to
His law?
11. THE TEN COMMANDMENTS AND THE
DOUBLE COMMANDMENT
What does God desire of us? Does He want many
things or only a few, or is just one thing needful?
Doubtless He wants many things. Every moment He
wants something different from us: that we should be
stern with one man, mild with another; that, at one
time we should yield, at another time be firm. He wants
not only that we should not steal, but that we should
49
OUR FAITH
be neither greedy nor covetous, not only that we give
generously when we are moved to compassion, but also
that we be frugal so that we may have wherewith to
give. Also that we should not slander, judge, gossip,
or speak unkindly. But neither does God approve of
cowardly silence or tight-lipped selfishness when we
might give counsel. Who can put down in detail just
what God wants of us? Indeed we cannot think of a
moment in our life when God wants nothing of us, nor of
a moment in which He does not want something different
than He wanted previously or may desire later, because
each particular opportunity is unique and will never
return. For that reason no one can ever retrieve what he
has once let slip; each moment brings a new duty which
wholly claims us. Life is like the endless chain in a
modern factory; it passes by us and requires something
particular every passing moment. It is not the nature of
life itself but it is God who requires of us that we do
this and not that to life as it passes by.
One can also say, on the other hand, that it is not
many things which God requires, but only a few; he
gives us only a few commandments in which he says
everything. He wants us to be conscientious in our
words (9th Commandment) . He wants us to deal justly
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THE TEN COMMANDMENTS
with the affairs of other men, and respect the life of all
(6th Commandment) . He wants a right attitude toward
those who are the only support of social order (5th Com-
mandment) . We are to respect not only the person but
also the property of others (8th Commandment) etc.
These fixed principles are the contents of the Ten Com-
mandments. Everything that we should or should not
do according to the will of God is contained therein.
It is also correct to say that we are simply to do one
thing. He who keeps the first Commandment keeps all
the rest. For the first Commandment means; thou shalt
have God for thy God: which means that we should
never forget, whatever we do, that we are not our own
but God's property and must act accordingly. "Thou
shalt love the Lord thy God with all thy heart." For
only when you love God with all your heart do you
really remember that you are His property, only then is
it true for you that He is your God. All evil comes from
our desire to be our own master, from loving ourselves
more than God. Or, rather, it is not loving more, but
loving falsely. To love oneself well one must love God,
for it is only through love to God that we can achieve
our true destiny.
God wants only that we should be that for which He
i__ ^ j*y t _ ....
OUR FAITH
created us. He created us "in his own image." That is
a simile. A man looks in the mirror and beholds his
image, or some one shouts and the cliff echoes his cry.
We have been created by God that we should reply to
Him in the Word of Love with which He has called
us into life. "Let us love him for he first loved us."
That is the Commandment. All others are contained
therein. But there is even more than the Commandment
of God here. The Commandment of God is what God
wants of us. But if we understand the words concern-
ing the image of God, we also know what God wants
JOY us. That God first loved us, before He demanded
anything of us, and that He demands nothing more
than that we should accept His love, that is, react to
love with love, is simply what we call faith. Faith is the
acceptance of God's grace, God's incomprehensible,
undeserved Love; and whosoever does that fulfils the
will of God.
Evil essentially is only the supposition that we can
get along without God. This idea, "for my life God is
superfluous: I am my own master," is the poisoning of
the spring of human life; from this source all life is
poisoned. The sin of Adam and Eve "ye shall be as
Gods" does not mean to have the idea that one is God,
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THE TEN COMMANDMENTS
but to endeavor to be independent of God. Free from
God, away from God is to be God-less, evil. Against
this all the Commandments are directed.
Haven't the Commandments more to do with men
than with God? Are there two kinds of Command-
ments those which tell us our duty to God and those
which inform us of our obligations to man? Loving
God and loving man? What does it really mean to love
God? It means, as we have previously said, to know
that all we have is from God; to know that God's good-
ness alone holds and supports us, and therefore to per-
ceive that we belong absolutely to God. To know this
banishes not only godlessness but also selfishness; and
one is bound through God to his neighbor.
God gives us our life by giving us other men at the
same time; He has so formed us that we cannot live
alone. If things are right between ourselves and God,
they are also right between ourselves and men. We
look upon them as those to whom our life belongs. The
man who knows himself to be God's property, belongs
thenceforth to hi? brethren. There is only one Com-
mandment, it reduces at last to this Love God and
thy neighbor as thyself.
And nowon what terms are we with these Com-
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OUR FAITH
mandments? They are given us to do them. For what
other purpose should they be given? Every man who
has to do with God, knows that he should keep the
Commandments at the cost of his life, if need be. But
what man fulfils them? Do you really love God with
all your heart and your neighbor as yourself? Because
the first love is not true, neither is the other and you
lie, steal, commit adultery. Perhaps you do not break
the Commandments in the gross sense of the word, but
in the more refined and secret sense you do break them
and you think that is not so bad? The more refined
sins, under certain circumstances are much worse than
the gross varieties. So then, we do not keep God's com-
mand. The spring of life is really poisoned, things are
bad with us. This is the testimony of conscience and
even more sharply and clearly, the testimony of Holy
Scripture. Behind God's command stands the fearful
word Judgment! Lost! It is written more sharply in
the New Testament than in the Old Testament. What
then are we to do?
12. THE ORDINANCES OF GOD
Man is favored above the rest of creation in having
a free will. "God created man in his own image"; he
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THE ORDINANCES OF GOD
created man as a personal being, that is, as a being that
does not simply develop of itself into that for which
God created it, but rather as a being who achieves his
destiny only by saying his "yes" to it. Children have
dolls that say "yes," too. But they can say "yes" only
when one presses them on the right spot; they can say
neither yes nor no by their own decision or insight.
They are automatons. Man is no automaton, he can and
must continually decide how he is going to live. This
capacity of deciding is the personal element in us, the
free will.
Therein also lies, since we can freely decide for our-
selves, our ability to do evil. An animal can do no
wrong; it acts as it must, it has no freedom of choice.
There are no good and bad rabbits, no good and bad
foxes. They all do more or less the same, and have
therefore neither a good nor a bad conscience. But men
do not all act the same; each goes another way than the
other, because each chooses his own way. Therefore no
one is as the other. And yet the Apostle is right when
he says "there is no difference, for all have sinned."
This is so because every one chooses his own way, in-
stead of God's way. There are as many individual ways
as there are men, but there is only one way that is right,
OUR FAITH
and that is God's way. And it is precisely this way
which we do not follow or are you perhaps the excep-
tion the Apostle overlooked, do you follow God's way?
But God in His creative goodness, having given man
freedom to choose for himself, gave him something
more in that when he sinned he might not wholly cor-
rupt his life and the life of others, might not wholly
deviate from God's way. This gift is the Ordinances of
God. There are many things, despite our disloyalty, and
wilfulness that come out right in our life, because God
Himself has made it right. Thank God, we have no
power over the change of seasons from summer to
winter, over the course of the stars, no power over the
laws of nature at work in our bodies. There are limits
drawn about our lives by God's creative ordinance
which we cannot trespass and within which, therefore,
God's order prevails in spite of our sin.
There are, however, certain areas of God's creation
where we can go out of bounds, but which limits we
know ought not be transgressed. It is this I have in
mind by the term, the Ordinances of God. Because they
have been implanted in our nature by the Creator, every
normal man has a kind of instinct for them, and yet they
are ordinances lying within the realm of the will. The
THE ORDINANCES OF GOD
most important of these ordinances is the fact that God
has so organized human life that no man can live for
himself. He cannot live without the other. Man needs
woman, woman needs man. The producer needs the
consumer, the consumer the producer. The people need
the leaders, the leaders need the people. Human life is
so ordered by God because God has created man for
love. Love is something voluntary, not even God can
or will force it. But He does want to lead us in that
direction. And so He has ordered life, that the individ-
ual can never take this direction without the aid of
others. We are to be "exercised" so to speak, thereby,
for love. It is because of the Ordinances of God that
there is fellowship among men despite the dominating
self-will which would wholly separate us.
However, just because man is intended to learn some-
thing by them, these Ordinances are no inviolable laws
of nature, but can be disregarded by man. The more a
man thinks of himself alone, and purposes for himself,
so much the more are these Ordinances threatened with
ruin. The more conscious man becomes of his ability
to shape his own life, so much the more are these
Ordinances of God endangered. And never in world
history has that been more so than today. Every natural
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OUR FAITH
instinct for "what is fair," for those Ordinances that
hold mankind together, is almost lost. The fellowship
of man is consequently more and more dispersed. This
can be most clearly noted in the marriage question. In
earlier days people knew even the heathen knew
that man and wife belonged together for life. Today
that is no longer custom. Self-will begins to shatter
even this most elemental Life Ordinance. In earlier
days every one knew that children belonged to parents
and parents to their children, the homogeniety of the
family was taken for granted, but today it is threatened
with collapse by the thought of self-sufficiency. In earlier
days every one knew that there must be rulers and ruled,
both needing each other but today every one wants to
rule himself and take no advice.
Evil is present in every age, but it is not as predom-
inant in one age as in another. Our day is in many
respects better than earlier generations. But its difficulty
and its evil consists in our no longer knowing the Ordi-
nances of God, because every one wants to be "inde-
pendent."
There has been selfishness in every age, but selfish-
ness is today the recognized spirit because man no
longer knows that God and how God created human
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THE PROMISE
beings for each other. Even the intellectual leaders of
pur time know it no more, for they think the highest
achievement is to be a personality. But God has soj
formed life that one can become a personality only!
when he knows that he belongs to others and serves
them. The man who recognizes nothing higher than
reason becomes "independent" he no longer needs
others, he is his own master even his own God. And
then human fellowship is dissipated like a string of
pearls when the cord is cut. What binds us together is
the Ordinances of God, behind which stands God's love.
He alone, who is bound to God and through God to his
neighbor, can really become a man.
13. THE PROMISE
Every one has a bad conscience whenever he thinks
about God, for we know quite well what God wants
of us, and our own failure to do what He demands. "We
know that we are disobedient. But because we know
that we do all the more what we ought not we flee
from God, we hide from Him like Adam and Eve after
the Fall. The Law of God drives us away from God, or,
more correctly, our bad conscience drives us away. We,
do not fear God, but we are afraid before God. There-
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OUR FAITH
fore the bad conscience, despite the fact that it tells us
the truth, is, so to speak, an enemy of God. It is pre-
cisely this which stands between us and God. It does
not let us come to God. A bad conscience and the law
of God belong together. We have a bad conscience
because we know the law of God. But the God who is
known to us solely from the law is not at all the true
God. The true God does not say first, "thou shalt," but
"I am." How do the Ten Commandments begin? Not
with "thou shalt have no other Gods before me," but
with "I am the Lord thy God, which brought thee out
of the land of Egypt, from the house of bondage."
God is not primarily the lawgiver, but the lifegiver.
The essential is not what He demands but what He
gives. As Creator He gives us life, the world with all
its goods, his Ordinances are His gift. It is His gift that
man and woman are created so wonderfully for each
other, that the one can be happy only in the devotion to
the other. Marriage is holy because it is God's gift.
God does not give commands to show that He can give
orders. His Commandments are nothing but explana-
tions of his Ordinances which are gifts.
The meaning of all the Commandments is not to
destroy that which God has so wondrously bestowed
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THE PROMISE
upon you this life which is holy because it is God's
gift; God's commandments are given to protect life
from gross infringement, like a wall thrown about a
glorious garden. The Commandments of God are gifts
of God.
God wants to bestow more than this life upon us.
Even the heathen know faintly that this life on earth
is a gift of God the Creator. But they do not know that
God wants to bestow something upon us much greater
than life. This is the message of the Bible only. God
did not say all at once what He proposed to give. His
speaking begins with Abraham, "in thee shall all fami-
lies of the earth be blessed." What this world-wide
blessing of Abraham really is, Abraham does not know,
but it is promised, and Abraham believed the word of
promise. Later the Promise is of that wonderful King
of righteousness and the kingdom of peace of which
Isaiah prophesies: when righteousness will rule instead
of unrighteousness, life instead of destruction, peace
among the nations instead of war, peace even among
the animals. The dawn becomes ever more bright.
There comes Jeremiah with his God-given word of
promise concerning a new covenant in which there will
be not only righteousness and peace in the external
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OUR FAITH
sense of the word, but forgiveness of sin and peace with
God, wherein the law of God will not have to be com-
manded, but goodness will be inscribed in the heart of
man. And above all, God Himself will be graciously
present with His people, and they shall really know
themselves to be His people. Then finally, the clear-
ness of morning before the sunrise, the New Testament
in the midst of the Old, the promise of the coming
servant of God, who takes upon himself the guilt of
His people, bears their grief and through his suffering
atones for the sin of man (Isaiah 53).
That is the biblical message, not what God wants of
us, but what He desires for us; not what we should do,
but what God does and gives. The Law of God is every :
where, the Promise of God is only in the Bible the
promise, namely, that God comes to His sick, rebellious
people, to heal them, the message of the "Saviour," the
healing, saving, forgiving, and redeeming God. This
promise is really the Word of God.
Only so can one understand the Commandment of
God aright. God desires nothing of us save that we
allow Him to bestow life upon us, not merely this life
that ends with death, but His life, that knows no death.
To allow Him to give us life is nothing different than
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JESUS THE CHRIST,
believing in Him, the saving, healing God. The begin-
ning of the Ten Commandments can be rightly under-
stood only from the fulfilment of the Promise: "I am
the Lord thy God which brought thee out of the land
of Egypt, from the house of bondage" for what this
house of bondage is and how God has led us forth from
it, is revealed in the message of Jesus the Saviour-King,
"Christ," the Saviour.
14. JESUS THE CHRIST
We speak of this age as the twentieth century. The
year 1, the birth year of Jesus, divides world history in
two parts before Christ and after Christ. Thus the
world acknowledges, externally at least, the coming of
Jesus as the world epoch. One may well be amazed that
so humble an event has had such tremendous universal
consequences. And still all this is nothing, for it is
possible that the calendar may be altered, and a new
year accepted. Jesus as an epoch-making personality is
like all other world history dust, mortality.
Who was Jesus? A great, saintly man, greater than
all other saints? Founder of a religion, the greatest of
all? The supreme example? If Jesus is that, then he is,
like every other great man, dust. There will come a
-6 3 -
OUR FAITH
time when he will have nothing more to say to any one.
Who was Jesus? As long as you ask in this way, you
remain in a cool historical detachment from your ques-
tion, quite interesting but fundamentally of no conse-
quence. Ask, Who is Jesus? What is he to me? Can a
man who lived nearly 2000 years ago mean anything to
me? No! What was is past, and lives only through
recollection. What was, does not, ultimately, concern
you. For this reason he has two names Jesus Christ.
He is called Jesus for all who know him only through
history. If you know him only so, he means nothing to
you. Jesus Christ he is called for those to whom God
reveals His own secret. Of ourselves we cannot give to
Jesus the name Christ, Christ, Saviour, Redeemer, he is
called only for him whom God Himself saves, through
him. If we were to read in the paper tomorrow that a
spring of quite wonderful properties had broken forth
at Bethlehem, Palestine, and that whoever drank of this
water would become healthy, what sort of a pilgrimage
there would be to Bethlehem! "There alone healing is
to be had," people would say. Yes, more than that has
transpired, the divine spring has broken forth there, and
whoever drinks of it "will never die in eternity." How
is that possible? What does that mean?
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JESUS THE CHRIST
Jesus is a man, but in that human life something
happened that never happened before. In him God's
will, God's world plan, God Himself, whom we do not
apprehend, but can merely surmise, became manifest.
"He who sees me, sees the father." Jesus Christ is the
sole "place" in the worlc! where one can see God, and
because we see God there, we also see ourselves anew
in truth. Of ourselves we do not know who we are;
we do not rightly know what the Bible means in saying
"God created man in his own image." Nor do we
rightly know that we are sinners and lost creatures.
Both can be known only when one knows God, but we
do not know God. Who God is, and who we are, is
revealed to us in Jesus Christ by God Himself. God had
to come to us as man to show us ourselves, our own
creation, and our own sin. But He came and showed us
ourselves and Himself, to lead us from the lie unto the
truth, from damnation to salvation, from perdition and
death to life and blessedness.
God did not do this by setting up a picture, a mirage,
a window through which we could see into the heart
of things, into the mystery of God and our own mys-
tery. It is not as spectators that we can see Christ in
Jesus, but only when we are challenged, called to an
-6 5 -
OUR FAITH
accounting, pressed to make a personal response,
pressed for a decision. He alone apprehends Jesus as
the Christ who allows God to call him in Christ. Before
one answers yes to this call, one "sees" nothing noth-
ing but this remarkable man Jesus of Nazareth. When
others say, he is the Saviour, the Redeemer that is of no
significance to you, no more than a picture which some
one else thinks beautiful should give you pleasure. You
must know him yourself, be able to say yes to him. That
is faith. Jesus is not the Christ for the onlooker, the
thinker, the scholar, the historically informed, but
simply and solely for the believer. "He that believeth
in me, though he were dead, yet shall he live," he alone
drinks from the spring of life.
It is proclaimed to all, behold the tabernacle of God
is with men! Behold the Lamb of God that taketh away
the sin of the world. Behold there, he, in whom God
reveals your godlessness, and in spite of that, calls you
His child! But the question is, whether we simply hear
this message, or whether it finds the heart, whether we
apprehend it as the truth, whether we hear God Him-
self come to us in Jesus calling us to Himself. When
that happens Jesus is not simply Jesus of Nazareth, the
great saint, but something happens to us as to Peter
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THE SON OF MAN
Verily thou art the Christ, the Son of the living God!
Then will he also say to us, "blessed art thou, for flesh
and blood hath not revealed it unto thee, but my Father in
heaven." When that happens Christmas has truly
come.
15. THE SON OF MAN
Do you know what a man is? Is he not an abysmal
riddle? What has the wholesale murderer of Diissel-
dorf in common with Father Bodelschwingh, or with
Elizabeth Fry, the angel of the imprisoned? Which of
those is "man," true man? One can say what a true fox,
dog or eagle is but what is a true man? Are you per-
haps a true man? Really?
This question itself shows us at once the source of the
riddle of man. It comes from our failure to be what we
should be. Such a thing can be said only of man. He
alone has freedom to be different than he ought to be.
And indeed we are all different than we ought to be.
What is written in the story of creation is no longer
true, "God created man in his own image." We have
all seen pictures taken in the World War, a man with
helmet and gas mask, half erect and charging with
fixed bayonet the image of God? or the devil? Which
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OUR FAITH
does he most resemble? You could be this man! It is
only "chance" that you or your husband, brother or
son do not look like that. God's image? We recall the
starving thousands in China, the pitiable folk in insane
asylums, prisons, hospitals, the drunkard who is violent
in his home, the prodigal son, wasting his substance in
the far country, remembering that we, too, are this prodi-
gal son who can say nothing more to his father than,
"Father, I am no more worthy to be called thy son. . . ."
What has happened to the image of God? Is it perhaps
a fairy story? "You know what men are like. . . . " "I
know something about men and know. ..." Who can
believe that fabulously great statement of the divine
creation of man? A true man is an "ideal" that never
occurs in reality. But how does it happen that we have
such an ideal? How does it happen that every man
knows quite well, I am no true man, things are not right
with me? Whence this measure, this image of what we
"really" ought to be? And whence the anxiety and the
concern over our failure. When the Prodigal Son came
to the extremity of his misery, keeping the swine, there
awoke in him the memory of his home, and he sobbed
with homesickness. How different it was at home! That
is the secret experience of all of us. That "ideal" is like
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THE SON OF, 'MAN
a yellowed photograph of us, "as we used to be." A
faded picture scarcely visible any more; we can hardly
believe that there is a "true man."
Here he stands before us, not a fantastic ideal, but a
true man of flesh and blood. "Behold the man," the
image of God. That is Jesus, man as God wanted him
to be when He created him, the man who lives wholly
in the things of his Father. "My meat is to do the will
of him that sent me and to finish his work." He not
only says it but is it in all the narratives and words that
the Gospels report of him. The "Son of Man " he,
before whom one must halt and say, yes, I have found
him whom I have been seeking the man, the true
Man.
What does it profit us that he lived 1900 years ago?
For all of that we are not what we ought to be. But this
man Jesus has something to say to us. "I am sent to you
by my father by your father, to tell you that He wants
to make you like me. You are to become as truly man
as I am."
"Who, me?"
"Yes, you!"
"But that is impossible I'm a poor sort of man; no
one can make anything much out of me."
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OUR FAITH
"You are right. No one can do it but God. But He
will."
Jesus Christ is come not only to show us the true
man, but to tell us God's purposes to remake us in our
lost image. That you shall become. Moreover, you
shall be like Jesus Christ, who has gone into eternity.
"It doth not yet appear what we shall be: but we know
that, when he shall appear, we shall be like him."
That is the glad message of the Gospel. We suffer
most from ourselves, even when we do not realize it,
even when we suppose the cause of our grief and suffer-
ing is from without. The deepest cause of all that is not
right, is that we ourselves are not right. And therefore
that is the greatest message that we can hear things
will be right with you. Ponder how a blind man must
feel when he is told, "You will receive your sight
again," or when a cripple is told, "You will be straight
and strong again!" And this is only external! We are
to become internally right again, straight and strong
and fine through God's grace. "Rejoice with exceeding
joy." That is the message of the Son of Man.
16. THE SON OF GOD
No man can know who God is. The cleverest scholar
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THE SON OP GOD
knows nothing more concerning God than the simplest
man. There dwells of course within every human heart
a feeling of something higher than itself, a dim appre-
hension of a Power ruling all that is, and giving His Law
to all that lives. But how dark and confused this pre-
sentiment is, is shown by the history of mankind and by
everyday life. What variety of ideas men have of
"God" and "the divine" and how many have no con-
ception of the matter whatsoever. Who dare to say,
"I know who God is. I know His plans and purposes?"
This much we know of God; He is the great mystery.
And we know something else, even though obscurely
that things are not well between God and ourselves.
We cannot dismiss either one, the darkness surround-
ing God, and the darkness in ourselves. Can it be that
both are the same?
"No man hath seen God at any time; the only begot-
ten Son, which is in the bosom of the Father, he hath
declared Him." Why did the Apostles and the first
Christians call Jesus the Son of God? Because in him
they discovered who God is. Jesus is like God. To be
enabled to perceive that Jesus was not simply a noble,
engaging man but the manifestation of the nature of
God was the crisis and creative moment of their faith;
OUR FAITH
and that perception was the glad news. In him God
speaks to us. Therefore the first Christians also called
him the Word of God. The Prophets were called of
God and commissioned to proclaim the Word of God.
But what they spoke was not yet the real Word of
God. It was but the Prophet who spoke, not God Him-
self. They were His tools, mouthpieces, but He Himself
remained hidden and far away. No prophet had the
temerity to say, look at me, and then you will know
who God is.
Still the Prophets had something which no one else
in all the history of the world possessed neither the
great Chinese sages, nor the Greek philosophers, nor
the saints of India. They had a message from God
Himself. The Prophets had indeed the Word of God;
but they themselves were not the Word. Hence they
knew that something greater was yet to come; they
pointed to the future, to the coming Messiah. Even the
last of the Prophets, John the Baptist, spoke so. "But
One mightier than I cometh, the latchet of whose shoes
I am not worthy to unloose, , ; ; . ." He, who is more
than a prophet!
Who is more than a prophet? One who not only
has the Word, but h the Word! He who does not
THE SON OP GOD
merely proclaim and promise salvation, but gives it.
He who unlike the Prophets does not need to be told
of God what to say, but who speaks o God as of Him-
self, who possesses within himself the fountainhead
of the Word of God, who does not stand awe-stricken
before the mystery of God, but who, himself, reveals
the mystery of God. No man can be that. Man can
never be more than a prophet. Above the prophet stands
only the One who Himself equips the prophet, who
gives the Word God. God alone possesses the Word,
and no one can say, the Word of God comes from
me, except God. He who says, Jesus is more than a
prophet, Jesus is the Word of God says, Jesus is not
simply a man like us, but he is God Himself.
That is the inconceivable and precisely in this in-
conceivable subsists the Christian faith. Non-Christians
have everything but this, they have the commandments
of God, even the commandment to love one's neighbor,
the omnipotence and wisdom of God. But this they do
not have God, who Himself comes to us and shows
Himself to us as God-man, longs for fellowship with
us, and that He in spite of all is not ashamed of us,
but loves us and desires to bring us to glory.
This God, who condescends to man and comes so
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OUR FAITH
near the humankind as though He were one of them
this God the heathen do not have. And we know this
God only because of what has happened. This self -con-
descension, this humiliation, this God we have in Jesus
Christ.
To be sure not every one has God in Jesus Christ.
All depends on what Jesus means to a man. He to
whom Jesus is only a man were he ever so exalted,
pious, noble, wise, the greatest of all religious found-
ers and saints does not have this God. "He who
hath not the Son, hath not the Father." It is with him
as with a man who has a banknote on which is printed
1000 dollars; the belief that the note is counterfeit
makes it worthless to such an one, a mere scrap of paper.
He does not have the 1000 dollars. He who does not
believe that in Jesus God Himself comes to us, does not
apprehend the God who reveals Himself to us in the
coming of Jesus Christ. He does not perceive the gra-
cious will of God; God's secret, the divine plans for
the world are not unveiled for him. The atonement did
not take place for him; Jesus Christ is not God's word
and deed for him. He is not that man's Saviour. For a
man cannot save us. Only God can do that, only Jesus
Christ can do that if God is in him as the Saviour.
THE KING'
We should honor great men, saintly men are noble
examples for us, but no great or saintly man can reveal
God's mystery to us and bind us with God; no man can
take away our guilt and make us certain of the comple-
tion of life in eternal life. This God alone can do, and
He does just that in Jesus Christ, who, for that reason
is not merely a great man, but the Son of God. How
does it happen that God comes to us as man? I do not
know, I do not even know how it happens that some-
thing becomes alive, that a man is born. That is God's
secret as Creator. How much more the incarnation of
God remains His secret. But what I can know, and
what I can rejoice in every day as a Christian is that God
bestows His love upon me in His Son, and that He will
give it to all who believe on him, the Son of God.
17. THE KING
It is especially difficult for Swiss people to believe
that we must and do have a king. The word Liberty
was sung to us even in the cradle. It is a beautiful word,
and we rightly exalt it. But this honor of liberty is only
one half of the truth, liberty is not the first, but the
second word. The first word is obedience. God created
man in His own image which means that we are
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OUR FAITH
created for liberty. But we have overlooked the first
word: God created man. Therefore God is master. As
long as men keep that firmly in mind, that God is Lord,
they may and should strive for liberty; but when they
have forgotten the primary truth their liberty becomes
license and arrogance. What is true of the child is true
also of adults. We become free only through obedi-
ence. A child who has never been obliged to follow,
remains a weak creature all his life, the football of his
moods, a slave of his desires and passions. A man who
T t,
holds aloft only the one word Liberty without knowing
first and foremost that God is the Lord, whom man must
unquestioningly obey, is and remains a child, a spoiled,
poor, silly child. The most important word in our
language is the one so often thoughtlessly and pro-
fanely used Lord God. The fear of the Lord is the
beginning of wisdom. That is the undergirding of a
sound house. Where the foundation is weak or decayed
the house is constantly threatened with collapse. How
much more important is this solid base than a good coat
of paint on the weather boarding outside.
God, the Creator of all things, your Creator and
mine, desires to rule, to be king. But He does not pro-
pose to be a tyrant. He could do with us what He
THE KING
would; He could so make us that we were unable to do
wrong, like a machine that performs what it was made
to do and nothing else.
God, however, does not want that! He does not want
us to be machines, He does not want us to be compelled
to do His will, but that we might do it o our own free
will. And that means obedience, for only he who
freely does the will of God, of his own accord, really
obeys; all other obedience is pretense for it does not
come from the heart. God wants us to obey Him with
all our heart, in reverence and love. Such a king He
desires to be. For this cause He has sent us Jesus Christ,
for this reason He has given us the Gospel. The Gospel
is the message of the "Kingdom" of God, more cor-
rectly the "reign" of God.
Who is God, where is God? God is in heaven, people
say, and that is far away. God is invisible, unknown
and so obedience is difficult. No doubt the great house
of God, the world in which we live is full of traces of
the Lord who built it and to whom it belongs, but He
himself, the King, we do not meet in His house. And
we want to meet Him, not His works only but Him,
His very self. The Prophets of the Old Testament
brought indeed messages of this royal Lord, like heralds
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OUR FAITH
whom the king sends to proclaim his will. And they
were permitted to say something more. They pro-
claimed that He Himself was coming soon and would
no longer be distant, but would dwell with His people.
He comes, He comes, He Himself! So could they speak
because they saw Him coming, He in whom the invis-
ible God was visible, the distant and inconceivable one
was near and conceivable, yet they never saw Him upon
earth. But like the servant who announces the king's
coming, they draw back the curtain and say, this is He
so John the Baptist, the last Prophet, proclaimed at
the coming of the Lord, The Lord! Here He is He
Himself.
That is our Lord Jesus Christ. Hence the kingdom of
God begins with him, the time of the reign of God.
"He came unto his own." The will of God, the mystery
of God, the heart of God, the hidden counsels of God
are revealed in Jesus Christ. God comes as a man to
the sons of men for only so could men understand Him.
God in heaven is something so distant, pale and indefi-
nite that He scarcely concerns us at all. God in heaven
causes us no concern. But the conception of God on
earth is something serious for it brings the will of God
near and unavoidable, as clear and perceptible as the
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THE KING
will of a man we meet. The Jews felt indeed this crisis
and that is why they wanted to have nothing to do with
him. They killed him. It transpired exactly as the Lord
prophesied in his Parable of the Vineyard (Matt. 21) .
The husbandmen themselves crave Lordship, so they
murder the messengers who come to collect the rent;
they murder the Lord's son who comes to restore the
property to his Father.
So, too, do we. We want to be our own Lords. "He
came unto his own and his own received him not." Jesus
Christ is come but we will not have him for our king,
we want to remain "free." But that simply means we
want to remain slaves of evil, for if Christ does not
reign in us, some one else does. Evil desire, greed,
covetousness, thirst for honor, thirst for power, ego-
tism. One can believe that these things comprise free-
dom. In reality they are slavery, and this can be demon-
strated by the results unhappiness and the creation of
unhappiness. Men thus enslaved become in-human,
evil, and society becomes a strife of man against man.,
There is neither peace within nor with other men, foi
God has ordained that man shall be forever peaceless.
joyless, in bondage, except in obedience to the Creator.
"But as many as received him to them gave he power
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OUR FAITH
to become the sons of God." Thank God the story of
the husbandmen need not be repeated. It can happen
that a man accepts Jesus as his king. Just that is faith.
Faith does not consist in self-made opinions about the
Bible and God, nor in accepting the opinions of other
people. Faith means to accept Jesus as King and obey
him. That is the oldest creed of the Christian Church
Jesus, the Lord! This confession, of course, may be
a mere phrase, a surface opinion. But then it is a lie.
For "My Lord" means him whom I obey. Faith is
obedience, and the Christian life, is, so to speak, mili-
tary service: marching under the command of Jesus, the
Lord. But quite different from the army, too! The com-
mand is the will of him who allowed himself to be
killed on a cross, that we might learn the meaning of
obedience, of sacrifice in service to one's neighbor.
18. THE MEDIATOR
The power of evil is in our guilt. Having erred we
cannot make our wrong good, henceforth we have no
power over it. Our evil now belongs to the past, it is
now written yonder in eternity. As every mile a man
drives in his car is automatically registered upon the
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THE MEDIATOR
speedometer, so everything we do is somehow "regis-
tered" in eternity, to appear for the first time on the
Judgment Day. As soon as a thing is done, it is re-
corded, and no repentance can alter the record in the
slightest degree. It stands there and testifies against us
guilty!
This "register" in the realm of eternity has, more-
over, another uncomfortable feature. It not only regis-
ters what men see in me, but what God sees in me. Like
the X-ray that reveals the inner parts that otherwise re-
main invisible, God looks upon the heart. Thy heart, O
man! Does that not frighten you? Does that not cause
despair? "For in thy sight, Lord, shall no man living^be
justified." Make no mistake about it, on that register
is written our death sentence. When God makes up
the account, there can be no other statement than
unfaithful! unfaithful! cast out!
That is what conscience tells us. In these days con-
science seems to judge less severely. Who in our time
ever thinks of Hell, or of being lost? Old wives' tales!
We understand how to manipulate the register so that
nothing causes us alarm. But such manipulation with
the conscience really profits nothing. The register in
eternity still shows the judgment lost. Conscience still
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OUR FAITH
informs us secretly thou hast not taken God's will in
earnest. Thou canst not stand in His judgment. And
secretly every one feels this. There is no one who does
not fear God even those who deny God and laugh at
faith in God. Beneath the surface, deep down in the
soul, dwells the fear of God, the fear of being lost. Our
conscience tells us that; it is as Paul expressed it once,
"the handwriting ... against us" (Col. 2:14) ; such
is the meaning of the word guilt.
What does God say to all this? He tells us that the
voice within speaks truly. The conscience that accuses
us does not lie. That meter, upon which our guilt
mounts like the mileage of the automobile, is God's
instrument. We said that conscience registers what God
sees, what God says. In God's chancery the death sen-
tence against us is made up.
"Yes, but. . ;. .." Have we any right to say "Yes,
but"? Is it possible that God "may not be so strict,"
and, as the saying is, "may stretch a point in our favor"?
The judgment, "the handwriting against us" is finished
and signed by God. But. ...
But, Jesus Christ, the crucified hath "forgiven you all
trespasses; blotting out the handwriting of ordinances
that was against us .- . . and took it out of the way,
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THE MEDIATOR
nailing it to his cross." Not as though the sentence of
death were meaningless. Registered means surely that
from our point of view we are guilty and lost. Precisely
this is what God wants to tell us by the cross of His
Son. God will not wink at evil, He takes our guilt
seriously. Even for Him it is nothing inconsiderable.
He cannot and will not tear up the "manuscript." He
could no doubt do so, but for our sakes He will not.
For we should then take guilt too lightly, and God de-
sires to show us that what is written on the manuscript
is correct. He will even carry out the judgment. But
. . . over all stands His forgiving father love.
He will not destroy the manuscript that testifies
against us, but He will destroy its power by a higher
power. He has "nailed it to the cross" that we might
see both our guilt and His even greater mercy; the
earnestness of His holy will and the even greater earn-
estness of His fatherly love. That is the message of
Jesus Christ, the Mediator.
Suppose a farmhand set fire to his master's barn.
The man is liable for the damages with all that he has.
The master could take everything the servant has
shoes, clothing, money, and say, "All of this is only a
small part of what my servant really owes me. And
-8 3 -
OUR FAITH
now let the scoundrel get out of my sight!" But the
master does nothing of the sort, takes nothing away.
He rather says to his faithless servant, "I will take
everything upon myself; I will pay everything." And
then the servant opens his eyes in amazement; for he
sees what a good master he has.
God dealt with us in this way through Jesus Christ.
He has taken everything upon Himself; He has Himself
borne the curse of sin that we should have carried/ Jesus
went to the cross, because man could not have endured
the presence of God. In permitting himself to be cruci-
fied Jesus both brought God nearer, and himself showed
man more clearly his distance from God. The manu-
script that testifies against us, is there displayed, legible
to all, our death sentence. And at the same time it is
destroyed, God loves you in spite of all. God's son had
to go through this shambles really to come near to us.
All this was necessary that we men might see God and
ourselves, God in His love, and ourselves in our god-
Jessness. Apart from the cross on Golgotha we should
know neither our condition nor the boundlessness of
God's love. God and man can there be seen together
human misery and perdition, and God's presence
and ineffable love. Jesus reveals both us and God
THE HOLY GHOST
on the Cross. And by that act he accomplishes the
greatest thing possible: he brings man back again to
God.
He accomplishes "the atonement through his blood."
As a mother follows her lost child in all its misery, filth
and shame, so, too, God in Jesus Christ came into our
condition to be wholly with us. Thus Jesus, the cruci-
fied, is the promised "God with us" or "Immanuel" and
Golgotha the one place in all the world where we may
behold the mystery of divine Love. Who-r-we? I will
say it more correctly you, if you permit God to tell you
by name that this was done because you need it, and
because God loves you.
19. THE HOLY GHOST
Many a person has opened the Bible at some time or
other, turned over a few pages, read this and that, and
laid it aside again, saying, "Nothing there for me."
Perhaps a few years later, after something has happened
to him, he has read the same passages again. But now
every word is like a hammer blow of God upon his
heart. Why this difference? One can express it in two
ways, from the human side and from the divine side.
One can say that the Lord opened the heart as was said
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OUR FAITH
of that seller of purple (Acts 16) ; or one can say that
God's spirit spoke directly through the Bible.
Without the work of God's spirit in opening our
hearts, we cannot really understand the Bible. The
book may appear interesting, or instructive, or touch-
ingly beautiful to us; but to move the heart so that we
know that God is now speaking to us, Himself to myself,
this the Bible can do only when the Holy Spirit is added.
So too is it with the message of the preacher on Sunday:
we can hear a fine sermon without the Holy Spirit, but we
then do not hear the Word of God in the sermon. Even a
simple man on the street or at home can speak the
Word of God to us through the Holy Spirit.
God has not spoken only in past times by the Proph-
ets and Apostles. He speaks today. But not everything
that pretends to be the Word of the Holy Spirit is what
it claims to be. We need a measure by which to know
what is of the Spirit of God and what is not. This
measure is the Bible, the document, the original word
of the Holy Spirit, the normal meter upon which all
that claims to be God's Word must be gauged. What-
ever fails to agree with it, cannot be God's Word.
The Holy Spirit does not only speak. When God
really speaks there occurs not empty words but action.
God's Word is ever the Word of the Creator. The Holy
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THE HOLY GHOST
Spirit is creative power, wonder might. When God's
Spirit enters a life, something miraculous always takes
place. All becomes different than before. The letters
of the Apostle are full of the miraculous workings of
the Spirit of God. The first and perhaps most impor-
tant is the fact that the human heart formerly dis-
quieted, divided, rebellious, and at the same time de-
spairing, becomes peaceful. "Peace with God," "recon-
ciled" is the apostolic description. We are by nature at
war with God and consequently at war, too, with man.
We are not in a position to bring peace out of this con-
flict. The most wonderful thing that can happen to a
man in this earthly life is to become right with God.
The immediate result is joy. Many men claim they be-
lieve in God, but they go through life with as little
peace as those who believe nothing. So to live is to
manifest a misunderstanding of what belief means. A
man who has really found God, so that God Himself
has spoken to him and said, "You are my child," cannot
be disquieted any more; a great never-ceasing joy has
been kindled in him. This joy can almost be smothered
by life's ashes, but it cannot be quenched. It continues
to break forth again and again in spite of the ashes, and
that is the work of the Holy Spirit.
The greatest fruit and the most .glorious miracle is
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OUR FAITH
love. Love is an inward openness to the needs of others.
As long as we do not love, the "other" remains on the
outside. He is locked out, a stranger. We are for our-
selves, and the "other's" existence has significance only
as it pertains to ourselves. Love is a miracle that makes
of the "other" no stranger; we are created for him, here
for him, ready for him, eyes and ears for him; our
- whole being speaks to him come in, you are welcome
here! An open door for my neighbor is love, the great-
est miracle of the Holy Spirit.
The Spirit of God renews men. We say of ourselves,
I am as I am; as we say of another, he is as he is. We
mean that each man receives this or that nature from his
parents, and lives his life true to his received endow-
ment. We say that as surely as an apple cannot be
changed to a pear, so surely is a person's nature unalter-
able. But He who made the apples and pears, the
Creator, can alter anything and He does it, too. The
Bible is full of the message of transformation. "If any
man is in Christ he is a new creature; old things are
passed away, behold, all things are become new." That
is the miracle of the Holy Spirit.
In the New Testament the Holy Spirit is In an espe-
cial manner the Spirit of the "community" of Jesus, the
FAITH OR DESPAIR
"Church." For the Holy Spirit is a spirit of fellowship,
bringing individuals out of their isolation, making "one
body" of them. To be sure there is for the most part
little evidence of this in our churches, a sign of how
little the Holy Spirit is alive within them. As the fire
is to be known by its brightness and warmth, so the
Spirit of God is to be known by the fellowship it pro-
duces. And as fire kindles fire (what looks like fire but
does not spread is probably only pyrotechnical display) ,
so life kindled by the Holy Spirit must spread and
ignite all with its burning. It was in this way that the
Church of Jesus Christ spread, it was in this way that
the Reformation set all Europe on fire within a few
years. It is the Spirit's way of working. TheJIolyjigi
is God at work now, redeeming, coming to us in the
word concerning His Son, the "triune" God.
20. FAITH OR DESPAIR
-****,
"It is enough to drive one to despair!" We have all
uttered these words when we have waited vainly for the
success of a cherished project, when great and repeated
exertions have not caused our work to prosper, when
our high expectations of another person have not been
fulfilled. Fortunately these dismal moods do not come
OUR FAITH
every day, for if they did we should indeed be driven to
despair.
There are people, however, who have the feeling of
despair, not now and then but constantly, and when we
observe carefully we realize that there are more such
folk than we are apt at first to think. We are often
desperate without noting it or knowing why. Why do
we despair, really? We are driven to despair when
there is apparently no way out, no goal in view. But do
we see the way out, the goal? One goal we certainly
see death. We must all go hence, is that not enough
to drive us to despair? If death terminates all can
there be anything more desperate than that? No other
goal, no way out, no sense to anything, everything in
vain, if the close of all things is always the one vast
empty nothing. Death the great chasm into which all
must eventually fall, the beautiful along with the dis-
solute, the good along with the bad, the valuable and
the valueless alike. When a lad in the first grade has
taken great pains with his drawing only to have the
teacher snatch it roughly out of his hand, tear it to bits
and throw the pieces into the wastebasket isn't that
enough to drive the poor little lad to 'despair? But are
we not all such poor little fellows, whose teacher is
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FAITH OR DESPAIR
death, casting into the great chasm with his rough hand
all that we have created, all that we have tended and
built up with loving care? Does that not make us
desperate?
There is only one thing more fearful than the thought
that death ends all: that one is in such dreadful condi-
tion that he hopes that death ends all, because he is
fearful of what is to come afterward. When a bad
conscience troubles a man so that he must think: I will
be punished for what I have done; there will come a
day when all things will appear in the light of day,
the great unavoidable reckoning. When one is so des-
perate that death I mean death as the ultimate seems
a way out, a goal to be desired that is the ultimate
desolation. Whether or not we give this most fearful
thing the name Hell is of no significance; the name does
not matter. This thought, in any case, leads one to de-
spair. And who has never had such a thought? Have
you so lived that you can be sure it does not await you?
Are you certain this is not your goal? Death and Hell
as a goal is indeed enough to drive one to despair, and
who or what can free us from utter dejection? No
one, nothing can do it. For no one can avert death, and
no one can take away my guilt. All the lovely, charming,
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OUR FAITH
and powerful things of life cannot master this despair.
Who is master over death and the fear of Hell? You
can determine not to think about it draw the curtains
of your soul. You can plunge into work, to forget it,
you can drown your sorrow in drink, plunge into society
and gossip in order to drown out these voices of despair
but it is useless. When children at play try to stop
the flow of a spring by placing their hands over the
overflow pipe, the water spurts out from under their
fingers. So, too, with the resolution not to think about
our despair. We become ill and nervous, sleep badly,
discover desires unknown before, in short our despair
works within the deep and dark places of our being like
a sinister and destructive spirit. To dismiss conscious
thoughts of our despair is not to cure it. How, how
shall we come to terms with this thing?
/There is but one word strong enough to conquer de-
/spair and that is faith. Either we despair or we
believe. Nothing but faith is able to swallow up de-
spair, there is no other alternative. That is the great
either-or in life, more important than any other. v
That means that either everything
will come out all right, or everything will come out all
wrong. Either death and Hell in the end, or the end is
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FAITH OR DESPAIR
God. Faith rheans with all things end in God. "Death
is swallowed up in victory. O death, where is thy sting,
O grave, where is thy victory? Thanks be to God who
giveth us the victory . . . " So to speak is the work of
faith. Only he who believes in God wins the victory
over despair.
Who can speak that way: " . . . who hath given us
the victory?" Who is able to say, We have the victory?
Death and Hell are overcome for us? Who has spoken
this glorious word and how could he do it? Listen to
the rest of the quotation: "Thanks be to God who
giveth us the victory through our Lord Jesus Christ."
That is the victory; Jesus Christ is the Word of God,
the Word with which God robs death and Hell of their
power to make us despair. God in Christ has closed the
chasm of death and quenched the flames of Hell for
every one that believes on Him. For: "he that believeth
on me, though he were dead, yet shall he live." "For I
am persuaded, that neither death nor life, nor principali-
ties, nor powers . . . (nothing) shall be able to sepa-
rate us from the love of God which is in Christ Jesus our
Lord." Hence we must constantly keep Jesus Christ be-
fore us. Because he is the Victory, because in him God
forgives our guilt, and because in him God promises us
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OUR FAITH
eternal life. Faith,eaD^j3^ear,Je5ji!5 as
to us^ jnj.4e^
means the en
21. BY FAITH ALONE
"By faith alone" was the battle cry of the Reforma-
tion. Can it, must it retain its priority today? Moreover,
is it not a dangerous, even a false slogan? Has not this
slogan become a challenge to polemical battle? Has it
not produced among Christians the false idea that it
depends "only" on the correctness of one's faith, and
minimizes the correctness of one's life? If this is what
one understands by "faith" the taking for granted of
certain dogmas, the simple acceptance of what is in the
Bible as true there is indeed no more fatal error in
Christianity than the saying "by faith alone." Faith
then is a certain viewpoint, a Weltanschauung, side by
side with other theories and ideas. But a theory or a
world-view, be it Christian or another, can never be es-
sential. What does God ask about our theories or ideas?
What does God care whether we have the "Christian
world-view" or another! The spectator who strolls
through life, has a viewpoint for he does not engage in
the battle. God forbids us to be idlers, he wants fighters.
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BY FAITH ALONE
It is only from the thick of the fight that one can under-
stand what the Reformers and the Apostles meant by
the word "faith." What do you "believe" rightly under-
stood means, whom do you trust, to whom have you
pledged your loyalty? Or it means what we were per-
haps asked as children, whose child are you? That I
belong wholly to God, that I, as the Heidelberg cate-
chism so beautifully expresses it, "with body and soul,
both in life and in death, am not my own, but belong to
my faithful Saviour Jesus Christ . . . and makes me
heartily willing and ready henceforth to live unto
Him."
Just as it is false to confuse faith with a viewpoint, a
mere acceptance of certain "dogmas," so, too, it is wrong
to suppose that faith is only a vague "trust in God"
which even the pious heathen have also possessed. Why
then would we need the Bible, the Revelation of God
in Jesus Christ, the Cross and his Resurrection? It cer-
tainly depends upon trusting the true God and not any
sort of chimera of the divine; that we entrust ourselves
to the God who revealed Himself in Jesus Christ and
nowhere else as our true, real God, and not simply to
a product of our fantasy. When one takes the word
"faith" seriously, as it is meant in the Bible, a man
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OUR FAITH
cannot truly believe in any other God than Him who in
Jesus Christ has shown Himself to us and called us to
Himself. One believes truly only when one knows "by
faith alone" and the pious heathen know nothing of
that. The Bible alone speaks of this "by faith alone."
Why is that?
Pious heathen of ancient and modem times all want
to come to God themselves, by prayer, by a virtuous life,
by stern discipline, by a holy life. They think, that if
they are earnest enough about this pious life, that they
are true to God, and He will accept them. All pious
heathenism even all pious "Christian" heathenism is
"righteousness by the works of the law," trust in what
man does. But in contrast to this the Bible says that you
cannot be "good enough." If you choose to go this way,
there are only two possibilities: either you deceive your-
self about yourself, forgetting that you are a sinful man,
confusing the demands of God with the standards of
middle-class integrity and thus satisfying yourself; or
you really take God's will seriously and fall into despair
when you see that you can never be just before that will.
Frequently it happens then that the pendulum swings
back and forth between false self-trust and despair.
That is the religion of the pagan. In the Bible, however,
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BY FAITH ALONE
it is said that you cannot satisfy God, but God satisfies
Himself and you. You are not to rely on what you do,
but solely, alone on what God does. We must say even
more than that. You cannot know what the word
"God" means until you are at the end of your strength,
and can hope only in God. The man who has not yet
discovered this "God only" has not yet discovered God.
The gods of the heathen are not truly God. The true
God is the God one finds when he can no longer
help himself, and he puts his hope in Him alone. To i
hope in God alone, not in the power of self, one's/
ability or knowledge, means faith, means being God'd
own.
This is harder than all penances, prayers, and the
good works of the pious heathen. For there is nothing
in all the world so humiliating as no longer to trust in
one's self. And nothing is so difficult in all the world
as to trust in God alone. Difficult? Indeed Impos-
sible! We cannot force our being's abdication and ac-
cept God alone. Only God can do that for us. And he
l has done that for us on the Saviour's cross. It is there
that a double action is accomplished, for our pride is
broken and buriedand there God comes to meet us,
He who alone can help. To believe aright means, then
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OUR FAITH
to receive the crucified Christ, to apprehend in his cross
the end of all our self -redeeming activity, and the begin-
ning of God's creative redemption. That God alone can
and does help this is closed to our knowledge, inac-
cessible to our trust except through the cross of Christ.
TBy faith alone" then, means not I, but God alone
jcreates my redemption, my salvation, the saving and re-
deeming of the world; He alone is good, He alone
brings to the desired goal "with might of ours can
naught be done;" that means to rely on God alone,
to make God our whole defense.
Does not that make man lazy? Ask a Luther, a
Zwingli, a Calvin whether this "God alone" faith made
them lazy! Examine the lives of others who have really
received this "God alone" faith in all of its depth and
magnificence, and inquire whether it has made them
morally indifferent or ethically lazy. It is the great
|mystery of God that men do not become strong until
icy know their weakness, and expect all things from
ic power of God. The strong, the real "doers" in
iristendom have been those who relied solely on the
work of God, and not those who trusted much in human
activity. For God's power is made perfect in weakness,
and only when a man knows how weak he is can God
CONVERSION
become mighty in him. It is precisely the truly good r
that is done "by faith alone." -^
22. CONVERSION
There are reasons for our dislike of the word Con-
version; it has done and still does much mischief. We
all know of particularly devout persons who pounce
upon their amazed fellow men at work, on the street, in
the street-car with the sudden question, Tell me, are
you converted? This is not the manner and method of
the New Testament. Jesus went through the villages
and towns of Galilee, and cried, "Repent, for the King-
dom of God is at hand." That the Christian life must
be a daily repentance or conversion, was the first of
Luther's Ninety-five Theses, with which the Reforma-
tion began. A man who does not know what repentance
is, does not know the meaning of faith, forgiveness, or
Jesus Christ. What, then, is repentance?
A right about face something as astonishing as
though the water of the Rhine River should suddenly
start flowing upstream instead of downstream. The
natural "inclination" of our heart and will is to seek
ourselves. Like the rapacious spider that sits in the
center of his web, we sit in the midst of our world in
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OUR FAITH
a spirit of acquisitiveness. We want men and what men
have, their happiness, their possessions, their honor,
ir
their power. All this is our booty. But we want also
from men their love, their respect, their time, and their
sympathy. Our Ego sits like a king enthroned and
demands that the world serve it. My wife, my chil-
dren, my school, and yes, even my dear God, are all
to serve "me." I am the Lord my God. Some maintain
this primacy of the ego with delicacy, others coarsely;
but all maintain it. So is the natural man, the uncon-
verted man, the godless, loveless man. If any believes
that I have made too harsh a judgment let him speak
for himself. I confess in any case that 7 am such a man,
and those I know are such people.
Something can happen in this sphere, however, that
never happens in nature. The water of a stream never
flows uphill, a goose never becomes a fox, or a fox a
goose. But it can, moreover it does happen, that this
natural "inclination" of the human heart to say "I, I"
can be reversed so that it says instead "Thou, Thou."
That is the great miracle, the miracle that we designate
with the word Love. Love is simply this, that one no
longer sits, like the spider, in the midst of its web, or
like the King Ego upon his throne, demanding service,
ioo
CONVERSION
but that one instead of living for himself, lives for
others, instead of ruling, serves. There was one who
could say of himself, "I am not come to be ministered
unto but to minister." That was the decisive event in
all human history: Jesus Christ who gave his life a ran-
som for many and his blood for the forgiveness of sin.
Hence we know and the world knows because he came,
what Love is.
Through him it is possible for the first time that this
so new and totally different spirit becomes effective in
the lives of others, for through Christ, God becomes the
center about which everything revolves. He who is the
sole legitimate king of our life, now becomes King in
reality. He ascends the throne previously occupied by
the pretender king, Ego, a truly violent revolution. And
this revolution, (Umwalzung), is called in the Bible,
repentance, return, conversion. When God becomes
King, it happens that instead of "I, I" one says "Thou,
Thou." This "thou" is addressed in the first place and
primarily to God. "Thou God art my Lord." But who-
ever comes to Gbd experiences something noteworthy.
At His door one hears the words, Go forth yonder
where "thy neighbor" lives. God directs you with
your love to your neighbor. You are to serve him.
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OUR FAITH
That is your reasonable worship. You are to show by
your love to your neighbor whether you really love
God.
This, then, is conversion: that we seek first the King-
dom of God; that God's desire, namely, service to our
neighbor, becomes our chief concern. But you cannot
convert yourself; God alone can do it. He does it by
addressing you both as your Judge and as your Re-
deemer, as He who "forgiveth all thine iniquities and
healeth all thy diseases." And this conversion takes
place within you whenever you permit God to say to
you what He wants to say to you.
This reception of God's earnest voice happens, in-
deed, for a first time; and in that sense one may speak
of "my conversion." But it is more deeply true that one
must be converted anew each day. Perhaps you bear in
memory the time when it first happened; but there are
many who cannot be definite about the "first time" who
nevertheless know that it has happened, and happens
every day. But there is another possibility, perhaps it
has never happened to you! In that event that seem-
ingly arrogant question, "Are you converted?" is, in-
deed, not so improper after all. But the man who is
really converted, that is, in whom conversion is a daily
102
REGENERATION
happening, and not an isolated moment, will not arro-
gantly parade his conversion. But he will long for every
neighbor of his, that the other may share the life that
he has received.
23. REGENERATION
None can understand the mystery of birth. The phy-
sician can "explain" how it comes about, and we can
follow his "explanation." But as soon as we cease talk-
ing about the "something that originates in this way"
and halt to think of ourselves as we know ourselves,
what appeared as an explanation shows the face of a
yet deeper mystery. "My life what does it really mean?
Once I did not exist, I was born, now I am here, alive!"
Such thoughts quiet all "explanations" and permit only
that we marvel and say, "I cannot understand it at all."
And yet, our quietness brings us before the fundamental
question of existence. Our life is lived between two
darknesses, the mystery of birth and the mystery of
death. Birth means, "Here I am, I do not know why. I
am what I am, I do not know why." And this, "Here I
am as I am" cannot be spoken in the same manner as
the words of the little lad who runs happily into the
room, up to his mother, crying "Here I am!" Our words
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-OUR FAITH
cannot be spoken thus, so happily, so simply, in so
matter of fact a manner. We cannot say this "Here I
am" and "As I am" without hearing something sigh
within us, something of the feeling of a man who is
hailed into police court or thrown into prison, and who
now examines his cell, hurt, rebellious, sad, anxious.
"Here I am why, really?" This question is concealed
in every heart, but we scarcely note how it troubles us.
We do not understand it.
Now, however, the cell door opens and we are told
why our "Here I am, as I am" is so sad, anxious, and
incomprehensible. God's Word tells us the secret of
our life, created of God art thou, in His image, fallen
from God hast thou, into sin! The Word of God, Jesus
Christ gives you understanding of the meaning both of
God's creation and our sin. When? How? We shall
never understand this as long as we live, all we now
know is, as far back as we can remember both have been
present: that which comes from God and that which is
against God, creation and sin. Already at the time a
child is born both have had their share; they reach far
back into the ancestry of the child, and all who are
human beings have this double ancestry. Furthermore,
the Gospel tells us that we are not only unhappy in this
104
REGENERATION
state but that in it we are cut off and lost from real life
and from the truly good.
The Word of God says, secondly, that God pities us,
that He saves us, the lost creation. He, against whom we
live, is for us; he, without whom we live, comes to us.
In Jesus Christ is given the double wordGod's incon-
ceivable forgiveness and His promise of complete re-
newal. He shows us a picture totally different from
what we see in ourselves. It is a picture of man truly,
and perfectly undistorted, God's image. Whose picture
is that? Your picture, says Christ it is you, through
God's grace. God gives you this when you permit Him
to draw you really and wholly to Him, when you believe
and trust Him with all your heart.
When that happens, when a man really listens to
God Himself, to Jesus Christ Himself what then? The
Bible replies to this "what then?" with the word regen-
eration. Something has then taken place just as power-
ful and inconceivable as birth, the saying "Here I am as
I am" finds a new meaning. "If any man is in Christ he
is a new creature, old things are passed away, behold all
things are become new." The old man still remains
visible, but under the husk of the old, lives the new and
begins to discard the old. Something visible begins to
105
OUR FAITH
break forth from the invisible faith. It is love, a new
manner of life, thought and speech, a new way of deal-
ing with one's neighbor. It is not as though the old man
simply disappeared, yet however a new life appears in
transformations that give those, who know nothing of
faith, something to think about and perhaps to ask
about. Why has he changed so?
Do such things really happen? Or is this just a beau-
tiful fantasy? No, says the Bible, there are such new
men, whether they have names like Paul 01 Timothy, or,
whether like the Philippian jailor, their names are un-
known. Such renewal is to be found not only in the
New Testament, but ever since then in every place
where the Word of God concerning Jesus Christ is
really believed "with the heart, not merely with the
head" as Calvin says, wherever a son of man is bound
anew with the heavenly Father by the power of the
Holy Spirit.
24. ON CHRISTIAN FREEDOM
When we speak about freedom we generally make
the mistake of asking what we are free from rather than
what we are free for. Protestants are often very proud
that the Reformation freed them from the Roman
106
ON CHRISTIAN FREEDOM
Catholic Church and its regulations, from its supersti*
tions and from the authority of the Pope. All this is
true, they must be answered, but what king or master
do you now acknowledge? It is possible to get free
from a false master only by accepting a good one; one
is freed from superstition only by true faith, from the
false law only by the true law. The man who has simply
gotten "free" is without a master and therefore more
deeply a slave. For there is no slavery comparable to
the slavery of -masterlessness. For then a man is slave to
his own passions, or to that worst of all tyrants, the Ego,
or as the Bible expresses it to sin. For Master-Ego and
sin are exactly the same the sinful man is the man who
recognizes no Lord but himself.
One can get free only by getting free from this Ego-
tyrant, sin. This liberation can occur only by the accept-
ance of God as our Lord. And we accept God as our
Lord only by being saved through Christ from our sin.
Freedom comes at no lesser price, one cannot underbid
Jesus Christ.
"God saw with His eternal grace
My sorrow out of measure:
He thought upon His tenderness
To save was His good pleasure.
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OUR FAITH
He turned to me a Father's heart;
Not small the cost
To heal my smart:
He gave His best and dearest."
Luther knows what he is saying the cross of Jesus
Christ is the price that had to be paid for our freedom.
Not even God could "make it cheaper." Therefore the
Apostle Paul says, "Ye are bought with a price; be not
ye the servants of men." That is the freedom of a
Christian man.
Paul always calls himself a servant of Jesus Christ.
And in that servitude is his freedom. We are so created
of God that we cannot be free, true men, happy, glad,
strong manly men without Him only through Him.
God created us for fellowship with Himself. Fellow-
ship with God is, so to speak, the substance of human
life. When we part with God and essay to stand on our
own feet, we know our situation to be like that of the
son in the parable who said to his father; "Father, give
me my inheritance" then went into the far country
and fell into misery. Without God we get into the far
country and into misery. We waste that "human sub-
stance" which consists of fellowship with God and
love. The redeeming work of Christ consists in bring-
108
ON CHRISTIAN FREEDOM
ing us, the lost, back home to the Father, and thus to
liberty.
Only he who has become a "servant of Jesus Christ" y
is^-as Luther says "a free Lord of all and subject to
none, through the faith/' He is free from worry "If
God is for us who can be against us?" He is free from
human authorities and Ldrds, from all legalistic service
of the letter. Free from the guilt of sin, free from the
fear of death for he has, through Christ, the forgive-
ness of sins and the promise of eternal life. He no
longer needs to observe so and so many hundred laws
like the pious Jew or Catholic, but only this one to
remain by God his Father and Lord, bound by no other
tie to this Lord and Father except the bond of childlike
respect and grateful love. "Love God and do what you
want!" was the way the great Augustine phrased it.
Just when one has become free by his reverence and
love of God, and by his grateful faith in redemption
through Jesus Christ, he is bound to men in a new way.
So Luther adds a second statement to his first sentence:
"A Christian man is the most dutiful servant of all and
subject to every one through love." The slave of sin,
slave of his own self is separated from men and wants
to dominate them. He must seek his own. He is pos-
109
OUR FAITH
sessed by selfishness. But he who has been freed by
Christ from this worst of all sicknesses and is placed in
the love of God, is free from himself and free for
others. The misery and the welfare of other men all at
once, become important for him. He sympathizes with
them, rejoices with them, as though he were one with
them. He would be ready to give all things, even his
life for the sake of others. That is just the human
element which now appears when the inhuman, the
sinful has disappeared. He has become a true servant
of man as Jesus was a servant of man.
This freedom, the most glorious thing there is, begins
at home. It grows the more we grow into communion
with God: it subsides the more we separate ourselves
from God. It is the fruit of faith alone. For faith is
simply belonging wholly and completely to God. God
desires to make us such glad free men through the
Gospel.
25. PRAYER
The world often seems like a monstrously sinister
machine, blind, insensible, destroying everything that
man builds, fosters, loves, hopes. Why should the
world concern itself about your wishes, little stupid
no
PRAYER
man? What does your sigh mean in the midst o a
universe where suns grow and age in billions of years?
Such a thought makes prayer die upon the lips. Is there
any sense in praying the roaring avalanche to spare the
babe yonder in the path of its downward rush? O fate,
blind, awful, senseless fate!
When we look beyond ourselves out into the world,
prayer fades away. Man's tragic lot robs one of the
courage to pray. Everything appears to be senseless, dis-
order, chance, confusion. Who then has a mind to
pray? The world can at most permit us dimly to per-
ceive a mysterious Power; but to make us trust our-
selves to this Power, calling upon it as children do their
father: "Help us!" the world is unable. How then can
we pray? What gives us the courage, the confidence,
the assurance?
As children lost in a woods, are fearful of the sinister
darkness and then, suddenly, hearing a sound from
the sombre blackness, a familiar voice, a loving, seek-
ing, helping voice, their mother's voice so prayer is
our reply to the voice from the Word of God in Jesus
Christ which suddenly cries out to us in the mysterious,
dark universe. It is the Father calling us out of the
world's darkness. He calls us, seeks us, wants to bring
OUR FAITH
us to Himself. "Where are you, my child?" Our prayers
mean "Here I am, Father. I was afraid until you called.
Since you have spoken, I am afraid no longer. Come, I
am waiting for you, take me, lead me by the hand
through the dark terrifying world."
It is a tremendous moment when a man hears this
voice and knows he is safe. God is at hand! The world
is not the ultimate, not all. There is a Lord of this world,
a ruler over all things; one can call upon Him for He
hears. I may say "thou" to Him and it is not merely an
echo of my cry that returns to me, but an answer. There
is meaning in prayer. Indeed if what has been said is
true, not only has prayer meaning but in that meaning
is life's most wonderful gift. How a lost explorer, im-
mured upon the floating arctic ice must be encouraged
when, thanks to the radio he has with difficulty rescued
and set up, he not only sends out the S.O.S. but sud-
denly hears an answer! New courage and joyful hope
mount within him. All can yet come out right. So too
of prayer. In the midst of this dark incomprehensible
world of fate, of death, it is the invisible contact with
Him who is above all, and who calls to us: "Have no
fear, I am here, thy Father, thy Creator and Redeemer.
I will yet make all things come out right."
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PRAYER
Faith lives on prayer, indeed, faith is nothing but
prayer. The moment we really believe, we are already
praying, and when we cease praying we also cease be-
lieving. The philosopher Kant made the statement that
prayer obviously has no other effect than that of lifting
the spirits of him who prays, and that to assume an
effect outside the praying person was unreasonable. No
other judgment is possible for the man who does not
know the God who speaks to us, in the sphere of our
feelings, perhaps, but utterly apart from our feelings,
in Jesus Christ.
Because they do not know this God and this revela-
tion so many men of our time no longer pray. True
prayer is possible only as an answer to God's real revela-
tion. True prayer, that is, prayer in which a man really
believes he will be heard, is possible only when one
believes in the living God. What is meant by the "liv-
ing God"? The God to Whom you can pray trustfully,
because He has previously revealed to you His trust-
worthiness. That is the living God.
Is it possible, then, for a modern man to pray? There
can be no doubt that even the most cultured modern
man who has at his disposal all the technical art of our
day, needs to pray; indeed, deep in his heart wants to
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OUR FAITH
pray. But can such a man pray after learning all that
he has about the mysterious world-machine, natural
laws, and infinity? The modern man, no less than Abra-
ham who looked up and beheld the starry Palestinian
heavens 4000 years ago, is a living soul. He is no clod
of earth, but an "I." Because of his spirit he is superior
to this whole world of matter. My body is a bit of the
world, my personality is not. Even the modern man can
know that, and many of the clever and learned do know
it. Then the question arises, has this personality a Lord,
or is it its own master? Is this personality responsible
that is, must it answer Him who calls it, or can it do
what it pleases? Responsible man is already addressed
by God: "Adam, where art thou?" We are all afraid of
this voice, for we know that before it we cannot vindi-
cate ourselves. But the voice which comes thus challeng-
ing carries within it that which also cheers: fear not,
for I am thy God, thy Father. As surely as even the
most modern man is a sinful man who cannot atone for
his guilt, so surely the Gospel of the Grace of God is
proclaimed to him. Thanks be to God for the many
who hear it and henceforth answer God in prayer, with
praise, thanks and supplication.
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THE MEANING OF PRAYER
26. THE MEANING OF PRAYER
There is nothing more daring or more humiliating
than prayer. It is daring because in prayer I dare to
speak with Him whom all the heavens cannot contain.
The man who prays trusts that his speaking with God is
not in vain, that something happens when he prays that
otherwise would not occur. "The fervent prayer of a
righteous man availeth much." The brain almost reels
when it imagines this possibility, surely it is foolish pre-
sumption, or simply a remnant of primitive superstition.
Are we to believe that the Lord of the world really con-
siders the petitions brought before him by a mere man?
The Bible answers yes to all of these questions, and the
whole of Biblical revelation creates and nurtures faith
in God's hearing of prayer. God is our Father that
means precisely that He hears. He stands in a reciprocal
relationship with us, there is communication between us
and Him. God awaits our prayer, and because He longs
to extend His kingdom not only over men but through
men and with men, God accomplishes some things only
when they are asked for; God earnestly awaits our
prayer. We dare believe that our prayers make possible
for us some action of God not otherwise possible. To
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believe this, and actually to pray in such trust is surely
the most daring thing a man can do.
To pray is also most humbling. Every other act, no
matter how small or humble, is nevertheless our act, we
are responsible, it is our work, and we have, for all its
insignificance, a certain pride in what we have done.
But when we pray we fold our hands in silent gesture
that we now do nothing more, we now are at the end of
our efforts that we now leave all things, Father, to
Thee! Prayer is a declaration of impotency, it is to say,
"I surrender the helm of my life; take it, I can do no
more."
Hence prayer is really nothing but faith. So much
prayer so much faith. So little prayer so little faith.
In prayer it appears whether a man is daring enough to
believe that God is really our Father. That is trust in
God. And in prayer it also appears whether a man is
humble enough to surrender all to God and to look for
all things from Him. To me it always seems that if we
could pray aright great things would have to happen.
Christianity is so poverty-stricken because so few really
know the meaning of prayer and only he knows who is
able to pray. Perhaps none of us yet know rightly. We
are still too lacking in trust, and not humble enough in
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THE MEANING OF PRAYER
resignation. We do not yet reckon sufficiently on the
reality of God. Wherever men today take God with
real seriousness miracles happen as they did 2000 years
ago. The man who does not believe in such miracles,
cannot pray. We fail to take the promises of God seri-
ously enough.
We have to learn how to pray again. It is learned
only in quiet and composure. Prayer means first of all
the assurance of the presence of God, or as those of old
well said "coming before God," "standing before His
face." That is not so simple. It requires an effort of the
will, ^-and more than that. "I will arise and go to my
Father." That resolution requires the courage to let
God tell you the truth, the humiliating knowledge that
you can no longer help yourself. Only he really seeks
God, for whom all other doors are bolted. God Himself
meets us only when we are at the end of our knowledge
and power.
Hence prayer is so much harder than work, more
exhausting. For a hundred men who are not afraid of
the exertion of labor, there are only a few who take
upon themselves the strain of prayer. Most flee from
it, are afraid of it, for who would not be afraid to be
alone with God? To babble little prayers is not to pray.
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The Publican who did not dare to lift up his eyes, and
who could only sigh "God be merciful to me, a sinner"
prayed. But the Pharisee who used the machinery of
prayer so fluently did not pray; he was too full of him-
self for that.
Prayer, as all worth-while deeds, requires time. He who
takes no time for the practice will either fail to learn
how to pray, or, if he once knew will soon forget. Only
he who takes much time for prayer can then understand
what the Apostle means by the word "pray without
ceasing." And prayer does not mean saying many
words, it means seeking God and letting God seek us.
When the Psalmist says that he is still before God, re-
joices in God, he indicates the content and the mood of
prayer. Prayer proceeds from petition to praise, from
praise to thanks; and from praise and thanks onward to
enlarged petition. But all real prayer, I think, will
begin with the petition of the disciples, "Lord, teach us
to pray!"
27. FELLOWSHIP
Many do not know either their own loneliness or the
loneliness of others. I do not mean simply that some
people are alone. One can be alone and still not be
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FELLOWSHIP
lonely. One can be in a teeming crowd of people and
yet be quite lonely. Loneliness is solitude of soul. There
are even quite garrulous people who as it is said
have their hearts on their tongues, and who nevertheless
live quite alone. Every person whose life is self-centered
has an isolated soul. Such a person is like a castle.
There is a gate through which one sallies forth to take
booty. There are embrasures through which one shoots
poisoned arrows; there are battlements, to be sure, from
which one looks down upon those below. But the whole
castle is isolated, and over the gate stands "mine" in
large letters. The possessor of this castle is called "I."
And everything is operated according to the will of this
"/," and the laws are my laws. There is a kind of social
life between this feudal lord, the self, and others; there
is intercourse, but the spirit of the castle regulates every-
thing. Things must go as / want them to, and as they
suit me. Such a life is isolated, lonesome, even in the
midst of the greatest activity. For all people who go in
and out are present simply for my sake. No one ever
enters who is called thou.
The castles of mediaeval times were sometimes cap-
tured by another lord, so perhaps it may happen to
your castle. There is only one who is strong enough to
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capture it, banish this tyrant named 1, and revoke my
law. This one, the only conqueror, conquers not by
power or might, blow for blow, by the opposition of his
will to the will of the individual. He would accomplish
nothing in that way. The Ego has made sufficient pro-
vision for assault of this sort. The sole conqueror
breaks into the citadel by quite different means. He
vanquishes the self through love, by blasting the great
gate with forgiveness, by overthrowing the self from
the throne by sacrificing, yes even by giving his life for
it. This conqueror is called Jesus Christ. And this con-
quest comes about when the self surrenders like a con-
quered fort-commander and says, "Enter, thou art now
the Lord of my life." This abdication is called faith.
Through this event or rather through Jesus Christ,
man is "opened"; the law "for me" is abrogated, and
another law introduced "for you." Solitude ceases the
moment the law "for you" takes the place of the other
law. Solitude is replaced by fellowship. Fellowship
means that the self really dis-closes itself to another, so
that "I" and "thou" really come together. Fellowship
is the same as love. And this love comes by faith alone,
or, what is the same, from Christ alone.
Love thy neighbor as thyself! It is that which Christ
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FELLOWSHIP
fulfilled, he alone. But by fulfilling it for us, we can
now be overcome by him, we too can begin its fulfil-
ment. "Faith working by love." Only in this way can
solitude be overcome. Such a new life begins in every
x
man whom Jesus has overcome. Fellowship now dis-
places loneliness, life is directed toward a thou and not
toward the self.
It is not, however, only faith that produces fellow-
ship. The reverse is also true. Faith grows out of fel-
lowship. We need others to be able to believe. One
cannot be a Christian by himself. All sorts of things
can be done alone; but one cannot be a Christian alone.
My own weak faith must constantly be awakened, re-
newed, strengthened, purified by the faith of others.
We must come together really to believe. "Where two
or three are gathered together in my name, there am I in
the midst of them." We must learn that again. Every-
thing today has become a matter of private property and
private affairs, even faith. But faith must perish when
it is alone. It can thrive only in fellowship.
Our Church is only a remnant of such fellowship.
What the Church offers today in the way of fellowship
cannot satisfy. It is not enough that the Word of God
is proclaimed to you on Sunday, if you are left alone
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for the remainder of the week. We all need that our
faith and prayer should grow strong with the faith of
others; and that our own faith and love be increased by
and with the faith and love of others. The first Chris-
tians remained daily with one another in prayer and
breaking of bread. Something of that must come again
into our Church. For otherwise all preaching is in vain.
If what has been sown on Sunday is not tended in fel-
lowship it is soon lost. The individual is too negligent
and weak. "One may fall, but two can stand together."
We must open ourselves mutually, otherwise self re-
mains lord, and "for me" the law of life. When we do
not share our faith with one another we remain iso-
lated, selfish people. Let us seek the fellowship of faith,
according as Christ has opened our hearts.
28. THE CHURCH
"I believe one holy Catholic and Apostolic Church"
so reads the common Christian confession of faith.
Almost every word of the sentence is incomprehensible
for the present-day man, and even for the average
Christian. Luther called the word Church a "blank"
and would have preferred the term "the Christian folk."
"Church" means for most people the great building
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THE CHURCH
with the tower and chimes where every Sunday services
of worship are conducted. All of that, to be sure, is
used by the Church and reminds us that the matter of
greatest significance in the Church is the proclamation
of the Gospel. But the misunderstanding is just as
great. As if the modest chapel near by were not just as
truly a Church! As though there were Church only
where there is a clergyman. What is meant in the New
Testament by the word we translate "Church"? What
is the Church of which the creed speaks?
Church; in Greek is called "ekklesia," which means,
the chosen band. Just as the herald in former times
read the royal proclamations in the market-place, and
men poured forth from the houses into the square in
obedience to his voice and listened to his message; or as
the recruiting officer came into a village and with attrac-
tive speech won the young men into the army of some
great lord, in similar manner there sounds forth
among us God's call to salvation, the "come unto me all
ye!" of the world's Saviour. The Company of them that
hear and heed this call constitute the "army" of God.
The army he has won, "bought with a price," is the
Church. Every one who heeds the call of Christ belongs
to it, be he Catholic, Quaker, Methodist, or Reformed.
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One thing only is decisive: have you really heard, and
really heeded the call, or have you made but an exterior
gesture o joining this or that? And because this de-
cisive matter can never be seen, judged, or evaluated
from the outside, because unlike the military forces of
a great king, no one can see or enumerate those who
have become part of the "church army" of God, because
this hearing and heeding of God's call is a hidden mat-
ter, known only to God Himself, we speak also of the
invisible Church.
To be sure Christ desires no invisible army. He wants
a host of such a kind that even the children of this
world, who know nothing of faith nor want to know,
will be able to note that there is something mightily at
work within these "called-soldiers" ; that they obey a
mighty Other and no longer their own wills. And Christ
now recruits this band through his "recruiting officers"
his "heralds." The first heralds were the Apostles and
for that reason the Church is called Apostolic, The
Church rests on them; that is to say, upon the message
which they proclaimed, upon the message of Jesus the
Son of God, crucified and arisen, the message of the
Kingdom and the Reign of God. One belongs to the
Church when one is recruited by this message for Christ
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THE CHURCH
the King and Lord; and that means belonging to the
Kingdom of God, now hidden, until it shall one day be
revealed at the time of the end of all things.
This Church is not only "Apostolic," meaning
"founded by the Apostles" but it is also universal.
Formerly it was called "Catholic," but every man under-
stands by that the Roman Catholic Church, which is
something quite different. Universal means spread over
the whole world. One army whether in Switzerland
or in America or in Japan, wherever men "call upon the
name of the Lord Jesus" at all times and in all places.
Universal, too, in the sense that it cuts across all state
churches, confessions, and sects. Christ does not have
all his people in one body; they are not only scattered
about through all lands, but are among all church or-
ganizations. The Roman Catholics rightly lament this
latter fact. There should be but one Church. How
much more driving power it would have, how much
greater its impact on the world! And conversely: how
the name of Jesus is blasphemed because there are so
many churches, sects, and confessions! Why is it so?
Because people did not remain in the truth, that is to
say, the truth the Apostles proclaimed. And also be-
cause pride, contentiousness, and pomposity supposed
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something additional was necessary, something beyond
the hearing and the heeding of God's call. Sects have
been formed for all sorts of insignificant reasons; for
the most part, to be sure, because some established
"church" had gone spiritually to sleep or had lan-
guished. There should be only one Church, but this
unity can come only from a powerful renewal of faith,
a new Reformation created out of the depths of the
Gospel.
The most important and difficult word is the Holy
Church. Holy doesn't mean what one usually under-
stands it to signify, but means "belonging to God."
That is definitive not only for the Church, but for
eternal life also. He who does not belong to God and
who has not really been enlisted, cannot be saved and
must be lost. A man belongs to God and becomes holy
by accepting the divine promise of forgiveness in re-
pentance and faith. When that occurs another person
is received into the Church, a new member grows upon
the body "whose head is Christ." How does one get
into the Church? Solely and simply by a hearty trust
in and obedience to the Word of God. To establish
"obedience to the faith among all nations" was the pur-
pose of Paul in setting forth, and it was in this way that
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THE SACRAMENTS
he .enlisted the Church, the Army of God. Obedience to
the faith is the touchstone of true Church membership. / /
29. THE SACRAMENTS
Even most good Christians do not know what to
make of the Sacraments: Baptism and the Lord's Sup-
per. They are venerable customs which have always
been performed by the Church, in which one takes part
out of respect, or because they are here and are observed
or perhaps simply out of habit, or "because it makes
things better." In the cities, the neglect of the Lord's
Supper is quite general. Often no more than a fourth
of the many who throng the church on high festivals
remain for the Lord's Supper. Are the Sacraments
dying branches on the tree of the Church like so much
that once was customary, but is now sacrificed to the
times?
The Lord surely knew what he was doing when, on
that last night, he said to his Disciples, "This do in
remembrance of me." Without the Sacraments the
Church would long ago have disappeared, and with the
passing of the Church would have gone also Christian
faith and the Bible. The Sacraments are the divinely
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given flying buttresses which save the Church from
collapse. In how many of the Churches of today do we
not find the Sacraments almost the sole biblical footing
the only biblical element that has been able to with-
stand the caprices of the gifted minister who lives by
his own wisdom rather than from the Scriptures. Even
the most audacious minister has not dared to lay hands
on the Sacraments. And they are what they are! One
may so interpret the words of Scripture that the words
speak the opposite of their intent; but the Sacraments,
thank God, speak a language independent of the lan-
guage of the Pastor. They are a part of the message of
the Church least affected by theological or other tend-
encies; and that is their especial blessing.
Yes, the Sacraments have a message for us. God
wants to speak to us in them. For once, however, He
addresses us through the eye, instead of through the
ear as in preaching, through an action instead of
through speech. Thus we cannot have the excuse that
since the concrete appeals to us more than the abstract
we cannot understand the message of the Church.
The Sacraments are God's message for the eye, for
the whole body. One eats and drinks, the whole man
partakes of the Sacrament. It is, however, not eating
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THE SACRAMENTS
and drinking alone, but surely solely and simply per-
mitting God to say what He wants to impart to us,
which is just nothing but the Gospel, laid hold upon at
its heart in the message of the Cross. To receive and
embrace God's Word in the Sacrament, this alone mat-
ters. God acts upon us in the Lord's Supper. As the
Pastor distributes the bread and wine to you, God dis-
tributes His grace. He is present in this action
whether the Pastor is a believer or not God is present
therein in such a way as to be able to touch your heart,
humbling and exalting you, bringing you to repentance
and faith.
Why is it necessary to have this special way of speak-
ing God's Word, if it still says nothing more than the
sermon? Because in the Sacrament the Word seeks us
in a different mode, and through a different channel,
not with many words, but in an intelligible act. Above
all, the consideration is important that you can have the
spoken Word of God at home, not only in the Bible,
since even the sermon is now being "delivered to your
own home" as is everything else, by radio. This con-
venience may have many advantages. But one inherent
evil develops almost of necessity; people do not come
together to hear God's Word and to thank God for it in
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prayer and song. One becomes a private Christian, one
does not know any more the meaning of Church, or the
fellowship of faith. The fellowship of faith is, how-
ever, an integral part of faith. It is possible to enjoy a
work of art, a concert or a lecture, and be edified by it
without the presence of any other person. Enjoyment
and edification in these spheres do not require the pres-
ence of others. One cannot have faith alone. Indeed
the aim of the Word of God is to conquer this solitude
by leading us out of our isolation into fellowship with
one another. God's Word and fellowship are insepa-
rable. Therefore our Lord instituted the Sacraments that
we might not make a private concern of His Word, but
come together actually, not simply "in spirit."
The Sacraments bind us to the Church. They are acts
requiring the presence of several; acts in which it be-
comes clear that one receives God's salvation, yes, truly
receives it through the mediation of a man. God wants
to give us the highest gifts through men, that we in
coming to Him, might also come to men. He wants to
draw us out of our isolation and self-satisfaction. He
wants to lead us to others in such a way that we per-
ceive our need of them. Christians are men who have
felt their need of others. So often it is just the "good"
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BAPTISM
and "able" people who fail to see this. "I can get along
by myself." It is just that which is sin, pride, and love-
lessness. God did not create us to be able to get along
by ourselves, but that we "should bear one another's
burdens." The Sacraments are the buttresses which
keep the Church from falling asunder because they do
not permit a man to receive the salvation of God alone.
Only in the congregation, only in confessing "I need the
other man" shall you receive God's salvation. Other-
wise you remain self-contained and unsaved.
30. BAPTISM
Few of the readers of this book are not baptized, but
there are not very many who know what it means to be
baptized. "Well, a person has to have a name," and
that is what one gets in baptism! Aren't warships
"christened" when they get their names? No. You re-
ceived a name when a county official entered you in the
Birth Register; no baptism was necessary for such a
purpose.
In former times slaves were branded on the back with
their master's name. In your baptism God laid hold
upon you, called you by your name and stamped you as
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OUR FAITH
ever after His own. Through the word and act o
man in your baptism, the brand, "property of God" was
stamped upon you. The words "God's own" were
spoken over you by the Church, the Church of Jesus
Christ; God has laid claim upon you through the act
of the Church.
Do we not belong to God without Baptism, by virtue
of being His creatures? To be sure. We should not
know this if God had not said so in His Word; without
God's Word we know neither Him nor ourselves. With-
out God's Word we do not know we are His property
and all that this ownership means for our lives. In His
Son, our Lord Jesus Christ, God has shown us what it
means to be His property and how He is disposed
toward us. God does not make us His property in Jesus
Christ to show that He can do with us what He wills,
as the slaveholder stamps His name upon His slaves.
He can to be sure, do with us what He wills; He is the
Creator and we are His creatures. He does not want us
to have to be afraid of Him as slaves before their
master, but rather to love Him as the one who first
loved us. "God so loved the world that He gave his
only begotten Son that whosoever believeth in Him
should not perish but have everlasting life." That is
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BAPTISM
the Gospel, in this way God claims us, in this way He
means to proclaim to us by the Church the words,
"Thou art mine."
Baptism is the prevenient love of God antecedent to
any human effort. What did we know when our spon-
sors held us, crying infants, up to the Pastor for Bap-
tism! He "received us in love before we ever thought
of Him." He gave us a name that is written in no Civil
Register child of God! He has been before-hand with
His gift; He loved us even before we were as yet con-
scious of our identity.
Are we then children of God by virtue of Baptism?
Is it so simple and so cheap? Yes if you believe.
"Whosoever believeth in Him. ..." Indeed faith is
not so simple and cheap. Baptism wants to point out
just that. Baptize comes from "baptize" to dip. Chil-
dren formerly were not simply sprinkled with water,
but immersed, and so, too, were the first Christian
adults baptized. Why was this done? As a sign that we
must die really to belong to God. We are baptized
into the death of our Lord. We must share in his death
if we desire to share in his life. We are by nature men
who do not at all desire to belong to God, but to them-
selves. The "Lord" of our life says first, I am the Lord
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OUR FAITH
my God! This self-willed, self-seeking, self -glorifying
/ must be drowned. And that is not so "cheap and
easy." It costs much. It cost the Lord Jesus his life.
"To believe" that we belong to God, means no less than
to be crucified with Jesus Christ, knowing that he had
to die for us, trusting that he really died for us really
for you and therewith setting aside all that separates
us from God. "The old Adam in us should, by daily
sorrow and repentance be drowned and die," says
Luther. Every day we must be immersed anew in the
divine forgiveness, and repent, put off what separates
us from God. Baptism itself happens just once. But
we must believe constantly anew, for only through faith
does Baptism save us. "That whosoever believeth in
Him. ..." Hence we are not baptized merely in the
name of the Father and of the Son, but also of the Holy
Ghost. "Now if any man have not the Spirit of Christ,
he is none of His."
31. THE LORD'S SUPPER
Concerning nothing in the Christian Church has there
been more dispute than over the Lord's Supper, which
was surely intended solely as a means of fellowship.
Concerning few things have so abstruse theological dog-
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THE LORD'S SUPPER
mas been formulated as there have been concerning the
Lord's Supper, which was surely intended solely as a
divine help in understanding the message of reconcilia-
tion, a perceptual picture of the heart of the Gospel, the
superb gift with which God longs to draw us to Him-
self.
The Lord's Supper and this must be said first of all
is not magic but, so to speak, an "illustrated word of
God," given in order that we might not merely hear the
message of divine grace, but also see it and perceive it
the more clearly. This is all that happens; but of course
this "all" is the inexhaustible miracle of divine recon-
ciliation.
Bread and wine are distributed in the Lord's Supper.
We are to eat and drink, which means that we are to
receive that by which we live. But this bread and this
wine are signs, symbols. The spiritual bread of life and
the spiritual drink of life is Christ himself. "I am the
Bread of Life. He that believeth on me shall never
thirst." This "he that believeth" in the utterance of
Jesus is a great mystery; it is likewise the great mystery
of the Lord's act in giving us the Sacrament of his
Supper. This holy act is a means which God employs to
give us His Word, Jesus Christ; to strengthen and.
OUR FAITH
nourish that faith with which alone we receive Christ.
God then, not simply the pastor and the deacons, does
something in the Lord's Supper. Not simply bread and
wine but Christ himself is present in the Sacrament.
Indeed, Christ the Bread of Life, and not simply natural
bread, is to be eaten. It is a miracle that God should
speak His Word to us, and that we should receive and
eat it in faith. As surely as simple natural bread is
eaten, and this natural bread is and remains bread, so
surely something else is also eaten the Word of God,
Christ, the Bread of Life. Both really eaten, the one
physically, the other spiritually. The soul is just as real
as the body and must, with equal reality, be nourished.
But as the soul is invisible, it must be nourished with
invisible bread. Christ is the Bread of the soul, just as
wheat bread is the nourishment of the body.
It is no mere chance that we use bread and wine m
the Sacrament. Jesus instituted the Lord's Supper the
night before his crucifixion. He broke the bread as a
symbol for his body which was to be broken on the
following morning. So, too, the wine to signify his
blood. The Lord's Supper "proclaims" the "Lord's
death." It is a narrative, but more than that, for it
transmits at the same time the significance of this death.
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THE LORD'S SUPPER
When a man dies, the significance o his death for him
and for his loved ones is that he is no longer present.
Jesus' death is, however, no such human death. The
death of Jesus is something that God does to help the
whole world. The death of Jesus is the atoning act of
God. It is this death which the Lord's Supper pro-
claims, this perishing whereby we receive eternal life.
In the Lord's Supper God would say to us that this
death is your life, if you in faith partake of him. By
faith you are united with the crucified and risen Christ;
by faith you, the sinner, come to the Cross and this
eternal life comes to you. By faith you receive what is
Christ's and he takes upon himself what is yours. This
inconceivable exchange is the grace of God in Jesus
Christ.
You receive this grace through God's Word, be it
through the word the preacher proclaims from the pul-
pit, or by what the Lord's Supper says to you of God's
grace. It wants to tell you that! So to tell it that you
can also see it, better understand it, and more certainly
believe it.
One thing more. It is just by this act of the Lord's
Supper that we are told clearly that we can have God's
salvation only in fellowship; not each one for himself
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OUR FAITH
alone. The Lord's Supper is an act of fellowship. We
are not only to be united with Christ, but also with our
fellow men. "One body whose head is Christ." When
there is one body, each member thinks and suffers for
the other. Whoever goes away from the Lord's Supper
without the love of the brethren being awakened in
him, has received nothing; he was present in vain, for it
is by our love to the brethren that we prove we have
fellowship with Christ.
32. THE FUTURE
The Christian faith is distinguished from all other
faiths in that it knows that God is coming. That God
shall come to His people is the great theme of the Old
Testament; and the first word of the New Testament
hails Him, "Repent for the Kingdom of Heaven is at
hand." The whole long record closes with the beautiful
prayer, "Even so, Come, Lord Jesus!" The proclama-
tion of the coming reign of God is the Gospel, and the
assurance of future salvation and eternal completion is
the Christian faith.
The great human sorrow is hopelessness, and hope-
lessness reigns wherever men do not know that God is
coming, for hopelessness muses, the world cannot be
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THE FUTURE
helped and I cannot be helped. To be sure people do
hope, but they hope only for the "improvement" which
comes with development. One hopes in the "healthy
kernel" the "good forces operative in us" and the like.
Such hope is no real hope. If we must rely solely upon
our own potencies, on the powers latent in the world,
we are lost. Development of our own strength or re-
lease of the energies of the universe cannot redeem us
from the corruption that death and sin signify. If we
are to rely solely upon ourselves, what is in us and in
the world, then everything still ends in one great bank-
ruptcy.
The Bible tells us we are not thrown upon our own
resources. The world is not "closed" but open to God.
You are not isolated, but open in God's direction; or
rather, God relieves your isolation. God breaks into the
world. He breaks open the dungeon to release the
languishing prisoners and bring them to the light of
day. He comes to His corrupt creation to restore its
original goodness and to perfect it. God comes to you
to save you! When we hear that proclamation two
questions arise, How does this happen, and how does
one know it is so? Both questions have one answer,
Jesus Christ. Because we know Jesus Christ, we know
-139-
OUR FAITH
what is meant by the coming o God, the new redemp-
tion. And because we know Jesus Christ we know that
this redemption is really true. We are 'not speaking of
theories or of heartening thoughts, but of something
that has occurred. "The life was manifested and we
have seen it, and bear witness, and shew unto you that
eternal life, which was with the Father, and was mani-
fested unto us."
God has already come. "The Word became flesh and
we beheld His glory." Jesus Christ has become real
history, and in him the great new thing has come, a
thing that the world does not have, and that you do not
possess life from God, love, the love of God that
forgives us our sin and heals our diseases.
With Jesus came the Kingdom of God. Something
new is now in the world that was not previously here,
fellowship with God by faith, the peace of God that
passes all understanding, life in communion with God
and man, a life in the Holy Spirit. There is now a
Church of Christ in which he himself is the head and
men are the members, head and members united with
one another, a "communion of saints" men not holy
in themselves and by themselves, but made holy by fel-
lowship with him. The Kingdom of God actually exists
140
THE FUTURE
wherever living faith and living love grows out of com-
munion with God.
This new life in God is something infinitely great
and precious, this new joy, certainly of God, this new
power, new will, new fellowship with one another. "If
any man be in Christ, he is a new creature, old things
are passed away; behold all things are become new."
This new life does not obliterate, but must abide in
the old life. Hence it is a hidden new life, just as the
glory of God and the reign of God in Jesus Christ were
concealed under the humiliation of a Cross and the
form of a servant. The new is in process of becoming,
it struggles out of the old. As a clear strong shaft of
light is broken and diffused in passing through a dark
glass, so the new Christ-life, itself so clear and strong,
must yet shine through "the old Adam." "It doth not
yet appear what we shall be." We all are, and indeed
remain sinners, those who have fellowship with God.
We sigh under the burden of our own imperfection, we
are shamed again and again by the corruption the old
Adam ever holds between us and the new life. We long
for perfection, but we know that we must die, and know
also that death is simply the judgment upon the old
Adam, the old nature we ever carry about with us, The
-141-
OUR FAITH
Kingdom of God has not yet come in its fulness. We
therefore look into the future, God's future. What we
already have is just the pledge of what is to come. But
what will come is not "something" but He Himself.
Without the prospect of the future there remains only
illusion or despair. Illusions that delude us about the
frailty of our present possessions, despair that shuts out
the hope for the future. Faith is not merely an uncer-
tain longing, an indefinite expectation, but the soul's
open window to the future, the glad assurance of that
which is promised us in Christ. Such is the true Chris-
tian nature which is born of God; it "waits upon God."
33. AFTERWARD?
What is coming? We are not prophets. Even for our
own little lives we cannot, with any degree of certainty,
prognosticate one day ahead. It is probable that so and
so will occur tomorrow, but all may turn out quite
differently. On one matter only are we real prophets,
we can predict with utter certainty that death is coming.
And yet, in spite of our certain knowledge that we must
die, the thought plays a very small role in our life. We
avoid this thought, it is painful, indeed, fearful to us.
142
'AFTERWARD?
For death means all is over; if there is nothing more,
then every column in this life adds up to the same result
zero. Death means that everything we create, the
purposes for which we struggle, the ends after which
we strive, for which we make sacrifices all are at last
nothing. Death finally destroys all; all that is, is fit for
destruction. Do not say that all high purposes and
noble ends will continue to live in those who follow.
Say rather that all will ultimately die with those dying
men who follow us. All paths lead into the grave.
That is the fearful geography of this life. It is no
wonder that we avoid this thought.
To evade is not finally to escape, for this thought is
swifter and stronger than our evasion. The fear of
death accompanies us secretly in everything we do or
leave undone, everything we think or say. It is the
quiet undertone that penetrates all life. What Christ
says is true of every one the courageous and the un-
concerned, the cowardly and the careful, "In the world
ye shall have tribulation." To each one it comes in a
different form. We live like business men, who foresee
certain bankruptcy but do not dare think of it, do not
any longer balance books, make no attempt to save
themselves. Fate must ultimately overtake us; so let us
-143-
OUR FAITH
make shift of our days well as we can! Afterward
comes the end!
Is death really the end? Is life then really senseless?
Death, nothingness, is the most senseless thing we can
imagine. And this is indeed the final result. But we
know that in a religious, assuredly in a Christian book,
we must expect to read a denial of the total destructive
power of death, and that there is indeed an eternal life.
But do we really believe it? And is it so sure? Can one
know something certain about the matter? Death is that
"undiscovered country from whose bourne no traveller
returns." So, then, what we have are not certainties but
only beautiful comforting auto-suggestions that may be
true, that may be quite false. Isn't this the way we
naturally think? That we do so think is because we
doubt. And many have the idea that doubt belongs to
life and cannot be helped, that it belongs even to the
Christian life.
But the truth is that so long as we are in bondage to
this doubt we are not yet Christians. For to doubt
eternal life is to dismiss the promises of God, to be dis-
obedient to the Word of God, to put our trust in our
own understanding and senses. God's Word is not suffi-
cient guarantee, we want something more certain. But
-144-
AFTERWARD?
this desire for something more certain than God's Word
is doubt, crass, naked doubt; crass, naked paganism;
crass, naked Godlessness.
The Word of God is the message of eternal life.
Jesus Christ came to show us eternal life and to bestow
it upon us. "I am the resurrection and the Life. He that
believeth in me, though he were dead, yet shall he live:
and whosoever liveth and believeth in me shall never
die." That is Christ's message. Whosoever is not sure
of this in his faith should not think that he is a Chris-
tian.
Can one "believe" such a thing? One can, of course,
say the words, but the mere words give no help. Doubt
continues to live under the same roof with this "faith";
this "faith" has no power, for it does not overcome our
terror of death. Hence the Lord says, "He that believeth
in me, hath eternal life." So believing in Christ, then,
is not merely "believing" but life itself! Eternal life!
Eternal life begins where fellowship with Christ begins,
and when this begins, doubt disappears. Because Christ
comes into a man's life, doubt must disappear. Christ
and doubt cannot exist together. Christ alone can
overcome doubt, Christ alone can really free us from
the fear of death. And by doing that he makes us joy-
-145-
OUR FAITH
ful men. "In the world ye shall have tribulation, but
be of good cheer, for I have overcome the world." It is
as though he said to you, "If you are alone you are
afraid. But I have overcome your fear by standing
beside you." Upon some mountain peaks there is only
one solitary path and he who will not climb through
this narrow place cannot reach the summit and must fall
to his death. So, too, there is only one way to eternal
life Christ. He who passes him by misses the goal and
falls into the abyss. But he who finds this way is saved,
from doubt, from tribulation and from death itself.
34. THE LAST JUDGMENT
"The history of the world is the judgment of the
world," says Schiller. The Bible not only does not con-
test this statement, but repeatedly confirms it. That the
judgment of God prevails in history, as well as in the
life of the individual, is the meaning of the stories of
the Flood and the tower of Babel, in which God judges
in catastrophe the blasphemous deeds of men. They
relate how God steps into history with His storms and
upheavals to shatter those moments of human madness
in which self-drunken men raise their towers to heaven.
The Bible teaches us to observe how "he that soweth to
146
THE LAST JUDGMENT
the flesh shall of the flesh reap corruption." It shows
us how "righteousness exalteth a nation, but sin is a
reproach to any people," and that this is true of great
and small, of the life of the Nations as of individuals.
These are indeed judgments, but they are not "The
Judgment." These judgments have been or are being
completed in history, they are but preludes to "The
Judgment," which has not yet come. These judgments
give us a preview, as it were of the Last Judgment.
"We must all appear before the Judgment seat of
Christ; that every one may receive the things done in
his body, according to that he hath done, whether it be
good or bad." "God will render to every man accord-
ing to his deeds: to them who by patient continuance in
well-doing seek for glory and honor and immortality,
eternal life: but unto them that are contentious, and do
not obey the truth, but obey unrighteousness, indignation
and wrath." It is no Jewish moralist who tells us that,
but the Apostle through whom God has most power-
fully proclaimed the message of His forgiving love.
One scarcely hears a sermon any more about The
Judgment. Perhaps in former times there was too much
and too rash preaching on this subject, motivated by a
desire to drive men into the Kingdom of Heaven by
147
OUR FAITH
fear. No one enters into the Kingdom of Heaven by
fear, and the man who tries to do God's will out of fear
simply does not do God's will. He alone can do God's
will who loves God with all his heart, and trusts Him
and relies wholly upon His mercy, but just because we
must constantly take refuge in God's mercy, and not go
our independent way, we need the message of the
Judgment. We need it, just because we learn from it to
"bring forth fruits meet for repentance." Every man,
believer or unbeliever ought to know that at last comes
the Judgment when the Shepherd of Nations will sepa-
rate the sheep from the goats. "Then shall the King
say unto them on His right hand, Come, ye blessed of
my Father, inherit the Kingdom prepared for you from
the foundation of the world." "Then shall He say also
unto them on the left hand, Depart from me, ye cursed,
into everlasting fire, prepared for the devil and his
angels." These words are not an opinion, they are the
Lord's words (Matt. 25) . So God speaks to each one of
us, and whether or not we want to hear Him is not a
matter of choice or speculation.
The message of the Judgment informs us that Gpd
is to be taken seriously, that God will not be mocked.
It tells us that God is not only the loving Father, but
148
THE LAST JUDGMENT
also the righteous Lord, who desires that His command-
ments find obedience.
"We must all," says Paul, "appear before the Judg-
ment seat of Christ and must testify." "Who then can
be saved?" the troubled disciples asked their Lord.
"With men it is impossible, but with God all things are
possible," he gave answer.
Therefore the message of the Cross of Christ is given
us, that it might show us the mercy of God with whom
all things are possible. This message, however, does not
mean, as it has often been interpreted, that the Judg-
ment no longer means anything to him who believes in
Christ, but rather that he alone survives the Judgment
who has become a new man through faith in Christ,
who has "passed from death to life" and hence belongs
among those who "by patient continuance in well-doing
seek for eternal life." God alone knows which are the
good trees, that bear good fruit. We men can deceive
ourselves. We know this much for certain, however,
that no one is a "good tree" that rests upon his own
righteousness.
We understand what the Bible tells us about forgive-
ness only when we take seriously what it says about the
Judgment. Only then do we really know what the
OUR FAITH
Scriptures mean by "repent and be baptized in the name
of the Lord Jesus," for it is this name alone that sus-
tains us on that day. But the Lord Jesus can help us
then only when he knows us to be his own, and does
not have to say, "I know ye not." "For not every one
that saith unto me, Lord, Lord, will enter the Kingdom
of Heaven, but he that doeth the will of my Father
which is in heaven." This word, too, we must "let
remain." It belongs to the word of Judgment, not to
make us afraid, but to drive us to repentance, that we
might really become those who "are His" by faith, hope,
and love.
35. ON LIFE ETERNAL
Of ourselves we know only that all things die! What
our eyes see and experience daily is that there is nothing
perfect. When we look about on this great universe,
we shudder. In the midst of infinite space, with its
millions of suns that arise and grow old in millions
upon millions of years, what does this little earth-history
mean? In the midst of the history of man, where races
stream forth as from an inexhaustible spring into visible
life and then disappear again after a few short centuries
of stardom what is the meaning of your insignificant
150
ON LIFE ETERNAL
life with its seventy, or "by reason of strength" eighty
years? Is there any meaning to it at all? No, says the
universe to us. Yes, says the Word of God, the Creator
of all these suns and races is thy Creator. The tremen-
dous starry world that frightens you is not the real
world. This racial life with its waxing and waning is
not real life, this is all only on the surface. Beyond it is
another life, that longs to break forth. It has broken
forth once in Jesus Christ, the Risen Lord, and it will
break forth for us all in the Resurrection. This other
life is Eternal life. Eternal life is not an unending con-
tinuance of this lif e that would perhaps be Hell but
Eternal life is a quite different life, divine, not mun-
dane, perfect, not earthly, true life, not corrupt half -lif e.
We cannot form a conception of eternal life. What
we imagine is ever simply of the earth, temporal,
worldly. Nor could we know anything about our eternal
life if it had not appeared in Jesus Christ. In him we
realize that we were created for the eternal life. If we
ask what is this eternal life? What sense is there in
thinking about it if we can have no conception of it? the
answer is, "It is life with God, m God, -from God; life
in perfect fellowship." Therefore it is a life in love, it
is love itself. It is a life without the nature of death and
-151-
OUR FAITH
fear. No one enters into the Kingdom of Heaven by
fear, and the man who tries to do God's will out of fear
simply does not do God's will. He alone can do God's
will who loves God with all his heart, and trusts Him
and relies wholly upon His mercy, but just because we
must constantly take refuge in God's mercy, and not go
our independent way, we need the message of the
Judgment. We need it, just because we learn from it to
"bring forth fruits meet for repentance." Every man,
believer or unbeliever ought to know that at last comes
the Judgment when the Shepherd of Nations will sepa-
rate the sheep from the goats. "Then shall the King
say unto them on His right hand, Come, ye blessed of
my Father, inherit the Kingdom prepared for you from
the foundation of the world." "Then shall He say also
unto them on the left hand, Depart from me, ye cursed,
into everlasting fire, prepared for the devil and his
angels." These words are not an opinion, they are the
Lord's words (Matt. 25) . So God speaks to each one of
us, and whether or not we want to hear Him is not a
matter of choice or speculation.
The message of the Judgment informs us that God
is to be taken seriously, that God will not be mocked.
It tells us that God is not only the loving Father, but
148
THE L4ST JUDGMENT
also the righteous Lord, who desires that His command-
ments find obedience,
"We must all," says Paul, "appear before the Judg-
ment seat of Christ and must testify." "Who then can
be saved?" the troubled disciples asked their Lord.
"With men it is impossible, but with God all things are
possible," he gave answer.
Therefore the message of the Cross of Christ is given
us, that it might show us the mercy of God with whom
all things are possible. This message, however, does not
mean, as it has often been interpreted, that the Judg-
ment no longer means anything to him who believes in
Christ, but rather that he alone survives the Judgment
who has become a new man through faith in Christ,
who has "passed from death to life" and hence belongs
among those who "by patient continuance in well-doing
seek for eternal life." God alone knows which are the
good trees, that bear good fruit. We men can deceive
ourselves. We know this much for certain, however,
that no one is a "good tree" that rests upon his own
righteousness.
We understand what the Bible tells us about forgive-
ness only when we take seriously what it says about the
Judgment. Only then do we really know what the
-149-
OUR FAITH
Scriptures mean by "repent and be baptized in the name
of the Lord Jesus," for it is this name alone that sus-
tains us on that day. But the Lord Jesus can help us
then only when he knows us to be his own, and does
not have to say, "I know ye not." "For not every one
that saith unto me, Lord, Lord, will enter the Kingdom
of Heaven, but he that doeth the will of my Father
which is in heaven." This word, too, we must "let
remain." It belongs to the word of Judgment, not to
make us afraid, but to drive us to repentance, that we
might really become those who "are His" by faith, hope,
and love.
35. ON LIFE ETERNAL
Of ourselves we know only that all things die! What
our eyes see and experience daily is that there is nothing
perfect. When we look about on this great universe,
we shudder. In the midst of infinite space, with its
millions of suns that arise and grow old in millions
upon millions of years, what does this little earth-history
mean? In the midst of the history of man, where races
stream forth as from an inexhaustible spring into visible
life and then disappear again after a few short centuries
of stardom what is the meaning of your insignificant
-150-
ON LIFE ETERNAL
life with its seventy, or "by reason of strength" eighty
years? Is there any meaning to it at all? No, says the
universe to us. Yes, says the Word of God, the Creator
of all these suns and races is thy Creator. The tremen-
dous starry world that frightens you is not the real
world. This racial life with its waxing and waning is
not real life, this is all only on the surface. Beyond it is
another life, that longs to break forth. It has broken
forth once in Jesus Christ, the Risen Lord, and it will
break forth for us all in the Resurrection. This other
life is Eternal life. Eternal life is not an unending con-
tinuance of this life that would perhaps be Hell but
Eternal life is a quite different life, divine, not mun-
dane, perfect, not earthly, true life, not corrupt half-life.
We cannot form a conception of eternal life. What
we imagine is ever simply of the earth, temporal,
worldly. Nor could we know anything about our eternal
life if it had not appeared in Jesus Christ. In him we
realize that we were created for the eternal life. If we
ask what is this eternal life? What sense is there in
thinking about it if we can have no conception of it? the
answer is, "It is life with God, m God, -from God; life
in perfect fellowship." Therefore it is a life in love, it
is love itself. It is a life without the nature of death and
-151-
OUR FAITH
of sin, hence without sorrow, pain, anxiety, care, misery.
To know this suffices to make one rejoice in eternal life.
If there were no eternal life, this life of time would
be without meaning, goal, or purpose, without signifi-
cance, without seriousness and without joy. It would be
nothing, for what ends in nothing, is itself nothing.
That our life does not end in nothing, but that eternal
life awaits us is the glad message of Jesus Christ. He
came to give us this promise as a light in this dark
world. A Christian is a man who has become certain of
eternal life through Jesus Christ.
What is the meaning of life? There are many an-
swers to this question. It means power, possessions,
honor, progress, culture, etc. That is not the true an-
swer. If that is all life means then our answer is no
answer at all, because surely all these things end in
nothing. The true answer is that the meaning of this
life is eternal life. Such is its seriousness. The stakes
are high, the loss or gain of eternal life. The dice are
cast for a great prize how have your dice fallen? Do
you win eternal life, or do you lose it? How does one
win eternal life? "Master, what must I do to inherit
eternal life?" That question was answered, "Keep the
commandments!" ".What must I do to be saved?" That
-152-
ON LIFE ETERNAL
question was answered, "Believe on the Lord Jesus
Christ!" Which answer is correct? Both mean the same
thing become a child of God! How a man can become
a child of God has been the theme of this whole book.
A child of God is, as the Scripture says, an heir of
eternal life.
Death ends all life on this earth. We shall all die
some day. Tomorrow? Next year? It makes no differ-
ence. Some day! Even the whole race will one day die.
Without faith that means all is over. But faith says:
the end is eternal life.
Is it certain that faith is right? Can one know that
so certainly? In the last analysis is it not a supposition?
When this question arises and why should it not arise?
we find out whether we can really believe. Faith is
the assurance that God has truly revealed His will to us
in Jesus Christ, and this will is eternal life. How he will
realize his will we do not know, the "how" is unimpor-
tant for us. Our business is to live in this faith, to be
joyful, and to live even now in this love which is the
inner meaning of eternal life. Eternal life begins by
faith in Christ, and when it has begun death can have
no more dominion over us.
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